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BR  135 

.L48  1892 

Lewis , 

Abram  Herber 

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1836- 

1908. 

Paganism  surviving 

in 

Christianity 

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PAGANISM    SURVIVING 
IN  CHRISTIANITY 


:al  sl-aj 


BY 

/ 
ABRAM  HERBERT  LEWIS,  D.D. 

AUTHOR   OF   "  BIBLICAL  TEACHINGS  CONCERNING  THE   SABBATH  AND  THE  SUNDAY, 

"a    critical     HISTORY    OF    THE    SABBATH    AND    THE    SUNDAY    IN    THE 

CHRISTIAN     CHURCH,"  "a    CRITICAL    HISTORY    OF    SUNDAY 

LEGISLATION     FROM     321     TO      1888,    A.D.,"  ETC. 


X£^ 


G.  P.  PUTNAM'S    SONS 

NEW    YORK  LONDON 

27   WEST  TWENTY-THIRD   STREET  24    BEDFORD   STREET,   STRAND 

@;^c  Knickerbocker  ^^rcss 
1892 


COPYRIGHT,  1892 
BV 

ABRAM    HERBERT    LEWIS 


Electrotjpcd.  Printed,  and  Round  by 

THK  linicfccrbocfccr  press,  -ftcw  Jjorfr 
O.  r.  PrT.NA.M's  Sons 


TO 

GEORGE    H.  BABCOCK 

co-worker  in  historic  research  and  friend 

through  many  years,  this  volume 

is  respectfully  dedicated 

The  Author 


PREFACE. 


HE  who  judges  the  first  century  by  the  nine- 
teenth will  fall  into  countless  errors.  He 
who  thinks  that  the  Christianity  of  the  fourth  cen- 
tury was  identical  with  that  of  the  New-Testament 
period,  will  go  widely  astray.  He  who  does  not 
look  carefully  into  the  history  of  religions  before 
the  time  of  Christ,  and  into  the  pagan  influences 
which  surrounded  infant  Christianity,  cannot  under- 
stand its  subsequent  history.  He  who  cannot  rise 
above  denominational  limitations  and  credal  re- 
strictions cannot  become  a  successful  student  of 
early  Church  history,  nor  of  present  tendencies, 
nor  of  future  developments.  History  is  a  series  of 
results,  not  a  medley  of  happenings.  It  is  the 
story  of  the  struggle  between  right  and  wrong  ;  the 
record  of  God's  dealing  with  men.  The  "  historic 
argument  "  is  invaluable,  because  history  preserves 
God's  verdicts  concerning  human  choices  and 
actions.  Events  and  epochs,  transitions  and 
culminations,  are  the  organized  causes  and  effects 
which  create  the  never-ceasing  movement,  and  the 
organic  unity  called  history.      Hence  we  learn  that 


vi  PREFACE. 

ideas  and  principles,  like  apples,  have  their  time 
for  development  and  ripening  ;  that  the  stains  of 
sin,  the  weakness  of  error,  and  the  influence  of 
truth  commingle  and  perdure  through  the  cen- 
turies ;  that  good  and  evil,  sin  and  righteousness, 
persist,  or  are  eliminated,  in  proportion  as  men 
heed  God's  voice,  and  listen  to  His  verdicts. 

The  scientific  study  of  history  reveals  the  norm 
by  which  ideas,  creeds,  movements,  and  methods 
are  to  be  tested.  Such  a  standard,  when  con- 
trasted with  the  speculations  of  philosophy,  is 
granite,  compared  with  sand.  God's  universal  law, 
enunciated  by  Christ,  is  :  "  By  their  fruits  ye  shall 
know  them." 

The  efforts  of  partisans  to  manipulate  early 
history  in  the  interest  of  special  views  and  narrow 
conceptions,  have  been  a  fruitful  source  of  error. 
Equally  dangerous  has  been  the  assumption  that 
the  Christianity  of  the  third,  fourth,  and  fifth  cen- 
turies was  identical  with  that  of  the  New  Testa- 
ment, or  was  a  fair  representative  of  it.  The 
constant  development  of  new  facts  shows  that  at 
the  point  where  the  average  student  takes  up  the 
history  of  Western  Christianity,  it  was  already 
fundamentally  corrupted  by  pagan  theories  and 
practices.  Its  unfolding,  from  that  time  to  the 
present,  must  be  studied  in  the  light  of  this  fact. 
The  rise,  development,  present  status,  and  future 


PREFACE,  vii 

history  of  Roman  Catholicism  and  Protestantism, 
cannot  be  justly  considered,  apart  from  this  fact. 
The  fundamental  principles,  and  the  underlying 
philosophy  of  these  divisions  of  Christendom 
originated  in  the  paganizing  of  early  Christianity. 
This  fact  makes  the  re-study  of  the  beginnings  of 
Christianity  of  supreme  importance.  The  pagan 
systems  which  ante-dated  Christ,  exercised  a  con- 
trolling influence  on  the  development  of  the  first 
five  centuries  of  Western  Christianity,  and  hence, 
of  all  subsequent  times.  This  field  has  been  too 
nearly  **  an  unknown  land,"  to  the  average  student, 
and  therefore  correct  answers  have  been  wanting 
to  many  questions  which  arise,  when  we  leave 
Semitic  soil,  and  consider  Christianity  in  its  rela- 
tion to  Greek  and  Roman  thought.  •"  Early 
Christianity  "  cannot  be  understood  except  in  the 
light  of  these  powerful,  pre-Christian  currents  of 
influence  ;  and  present  history  cannot  be  separated 
from  them. 

This  book  presents  a  suggestive  rather  than  an  ex- 
haustive treatment  of  these  influences,  and  of  their 
effect  on  historic  Christianity.  The  author  has 
aimed  to  make  a  volume  which  busy  men  may 
read,  rather  than  one  whose  bulk  would  relegate 
it  to  the  comparative  silence  of  library  shelves. 
The  following  pages  treat  four  practical  points  in 
Christianity,  without  attempting  to  enter  the   field 


Vlll 


PREFA  CE. 


of  speculative  theology,  leaving  that  to  a  future 
time,  or  to  the  pen  of  another — viz.  :  The  in- 
fluence of  pagan  thought  upon  the  Bible,  and  its 
interpretation  ;  upon  the  organized  Church,  through 
the  pagan  water-worship  cult  ;  upon  the  practices 
and  spiritual  life  of  the  Church  by  substituting 
pagan  holidayism  for  Christian  Sabbathism,  through 
the  sun-worship  cult  ;  and  upon  the  spiritual  life 
and  subsequent  character  of  the  Church,  by  the 
union  of  Church  and  State,  and  the  subjugation  of 
Christianity  to  the  civil  power,  according  to  the 
pagan  model.  Facts  do  not  cease  to  be  facts, 
though  denied  and  ignored.  They  do  not  with- 
draw from  the  field  of  history,  though  men  grow 
restive  under  their  condemnation.  I  have  dealt 
mainly  with  facts,  giving  but  brief  space  to  '*  con- 
clusions." I  have  written  for  those  who  are 
thoughtful  and  earnest  ;  who  are  anxious  to  know 
what  the  past  has  been,  that  they  may  the  better 
understand  the  duties  of  the  present  and  the  un- 
folding issues  of  the  future.  Such  will  not  read 
the  following  pages  with  languid  interest  nor  care- 
less eyes. 

The  issues  involved  are  larger  than  denomina- 
tional lines,  or  the  boundaries  of  creeds.  They  are 
of  special  interest  to  Protestants,  since  they  involve 
not  only  the  reasons  for  the  revolt  against  Roman 
Catholicism,  but  the  future  relations  of  these  divi- 


PRE  FA  CE.  ix 

sions  of  Christendom,  to  each  other,  and  to  the 
Bible.  The  supreme  source  of  authority  in  re- 
Hgion  is  directly  at  issue  in  the  questions  here 
treated.  That  is  a  definite  and  living  question 
which  cannot  be  waived  aside.  At  this  threshold, 
the  author  extends  the  welcome  which  each  searcher 
after  facts  and  fundamental  truths  gives  to  fellow 
investigators. 

Abram  Herbert  Lewis. 

Room  loo,  Bible  House, 

New  York  City,  May,  1892. 


CONTENTS. 


CHAPTER  I. 

"^  Remains  of  Paganism  in  Christianity 

Preliminary  Survey — An  Imaginary  Past — Issue  between  Protestant- 
ism and  Romanism — General  Testimony  Relative  to  Pagan  Elements 
in  Christianity,  from  Dyer,  Tord,  Tiele,  Baronius,  Polydore  Virgil, 
Faucliet,  Mussard,  De  Choul,  Wiseman,  Middleton,  Max  Muller, 
Priestley,  Thebaud,  Hardwick,  Maitland,  Seymore,  Renan,  Killen, 
Farrar,  Merivale,  Westropp  and  Wake,  and  Lechler. 


CHAPTER  II. 

Pagan  Methods  of  Interpreting  the  Scriptures        .     31 

Contrast  between  the  Christianity  of  the  New  Testament  and  That 
of  the  Later  Centuries — Gnosticism  and  Allegorical  Interpretation 
— Testimony  of  Harnack  and  Bauer  Concerning  the  "  Heleniza- 
tion  of  Christianity" — Hatch  on  "  Pagan  Exegesis" — The  "  Fath- 
ers" as  Allegorists  ;  Justin,  Clement  of  Alexandria,  Barnabas,  and 
Others — Examples:  "The  Red  Heifer  a  Type  of  Christ"; 
"Spiritual  Circumcision";  "Scriptural  Significance  of  Foods"; 
"  The  Cross  in  the  Old  Testament"  ;  "  Why  Are  There  One  Hun- 
dred and  Fifty  Psalms?"  ;  "  The  Phoenix  a  Type  of  the  Resurrec- 
tion" ;  "Gnostic  Exposition  of  the  Decalogue";  "Types  of 
Christ  "  ;  Various  Examples  from  Augustine. 

CHAPTER   in. 
Asiatic  Pagan  AVater-Worship 71 

Fundamental  Corruption  of  Christian  Baptism  through  Pagan 
Water- Worship — "Baptismal   Regeneration,"  the  Product  of    Pa- 

xi 


xii  CONTENTS. 

ganisiu — Spiritual  Purity  Sought  through  Pagan  Paptism — Testi- 
monies from  Jamblicus,  Virgil,  Ovid,  Herodotus,  Juvenal,  and 
Others — Baptism  and  Serpent-Worship— Baptism  and  Egyptian 
Sun-Worship — The  Sacred  Nile — The  Prevalence  of  Water- Wor- 
ship in  India — Sacred  Wells — Sacred  Rivers — Modern  Buddhistic 
and  Modern  Hindu  Baptism. 


CHAPTER   IV. 
Water-Worship  in  Northern  Europe  and  in  Mexico.     98 

Water-Worship  Prominent  in  Many  Ways,  and  Associated  with 
Holy  Seasons — Infant  Baptism  among  the  Scandinavians  and 
Teutons — Pagan  "  Christening  of  Children" — Sacred  Water  as  a 
Safeguard  against  Disease,  etc. — Virtue  of  Water  Used  for  Mechan- 
ical Purposes — Water  Sprites — Similarity  between  Roman  Catholi- 
cism and  Paganism  of  Mexico — Aztec  Baptism — Prayer  for  "  Bap- 
tismal Regeneration  "  of  Child  by  Mexican  Midwife. 


CHAPTER  V. 
Greek  Water-Worship 112 

Sprinkling  and  Immersion  Both  Used — Prominence  of  "  Baptismal 
Regeneration" — Lustral  Water  at  Temple  Doors — Baptism  of 
Animals — Influence  of  "The  Greek  Mysteries"  on  Christian  Bap- 
tism— Initiatory  Baptisms — Scenic  Illustrations — Mithraic  Baptism 
Engrafted  on  Grecian — "  Creed,"  "  Symbol,"  Drawn  from  Grecian 
Water-Worship  Cult — Identity  of  Grecian  and  Roman  Catholic 
Forms — The  Use  of  Spittle  in  Pagan  Baptism. 


CHAPTER  VI. 
Pagan  Water-Worship  Transferred  to  Christianity,   i  28 

Testimony  from  Tertullian,  Barnabas,  Justin,  Methodius,  the 
Apostolic  Constitutions,  etc. — Holy  Water,  or  Repeated  Baptism, 
Borrowed  without  Change — Magical  Effects  of  Holy  Water,  the 
Same  in  Christian  as  in  Pagan  Cult — Baptism  of  Animals  by  Holy 


CONTENTS.  xiii 

Water,  to  Produce  Magical  Results — Holy  Water  Prepared  after 
the  Pagan  Method — Consecration  of  Paplismal  Waters  Borrowed 
from  Pagan  Combination  of  Sun-  and  Water-Worship — The  Church 
Filled  with  Baptized  but  Unconverted  Pagans,  and  so  Passed  under 
Pagan  Control. 


CHAPTER  VII. 


Pagan  Sun-Worship 156 

Sun- Worship  the  Oldest  and  Most  Widely  Diffused  Form  of  Pagan- 
ism—  Gnostic  Antinomianism  or  Lawlessness  —  Anti-Judaism, 
Mainly  of  Pagan  Origin — Anti-Sabbathism  and  Sunday  Observance 
Synchronous — Anti-Lawism  and  Anti-Sabbathism  Unscriptural — 
Christ's  Teachings  Concerning  the  Law  of  Cod  ;  Paul's  Teachings 
on  the  Same — Destructive  Effect  of  Pagan  Lawlessness  on  Chris- 
tianity. 


CHAPTER  Vin. 

Sunday  Observance   Unknown  to    Christianity  be- 
fore THE  Middle  of  the  Second  Century      .   171 

Mistaken  Notions  Concerning  the  Beginning  of  Sunday  Observ- 
ance— No  Sunday  Observance  in  the  New  Testament — Sunday 
Directly  Referred  to  but  Three  Times — It  is  Never  Spoken  of  as  a 
Sabbath,  nor  as  Commemorative  of  Christ's  Resurrection — The 
Bible  does  Not  State  that  Christ  Rose  on  Sunday — Christ  and  His 
Disciples  Always  Observed  the  Sabbath — The  Change  of  the 
Sabbath  Unknown  in  the  New  Testament — The  Sabbath  Never 
Called  "Jewish"  in  the  Scriptures,  nor  by  Any  Writer  until  after 
Paganism  had  Invaded  the  Church — Origin  of  Sunday  Observance 
Found  in  Paganism — First  Reference  to  Sunday  Observance  about 
150  A.  D. — No  Writer  of  the  Early  Centuries  Claimed  Scriptural 
Reasons  for  Its  Observance — Pagan  Reasons  and  Arguments  Ad- 
duced in  Its  Support  ;  a  Day  of  "  Indulgence  to  the  Flesh  " — Pre- 
tended Scriptural  Reasons,  ex  post  facto. 


XIV  CONl'ENTS. 

CHAPTER   IX. 

Statk  Religion  a  Pagan  Institution   .         .         .         .188 

Christ's  Attitude  toward  the  State — The  Roman  Conception  of  Re- 
ligion as  a  Department  of  the  State — Roman  Civil  Law  Created 
and  Regulated  All  Religious  Duties — Effect  of  the  Pagan  Doctrine 
of  Religious  Syncretism  on  Christianity — The  Emperor  a  Demi- 
God,  Entitled  to  Worship,  and,  cx  officio^  the  Supreme  Authority 
in  Religion — The  Deep  Corruption  of  Roman  Morals  and  Social 
Life  under  Pagan  State  Religion. 


CHAPTER  X. 

The  Control  of  Christianity  by  the  State  under 

constantine  and  his  successors         .         .         .  203 

A  New  Epoch  in  the  Paganizing  of  Christianity — Paganism  Seek- 
ing a  New  God,  Strong  Enough  to  Save  the  Empire — Constantine 
Not  a  "Christian  Emperor,"  but  Superstitious,  Time-Serving,  and 
Ambitious — Murdering  His  Kindred  while  Promoting  Christianity 
as  a  Rising  Political  Influence — Seeking  Christianity  Mainly  for 
Ambitious  Ends — Professing  Christianity  Only  on  his  Death- Bed — 
Making  the  Most  of  Both  Worlds — Constantine  Corrupted  and 
Perverted  Christianity  More  than  He  Aided  It. 


CHAPTER  XI. 

Constantine's   Legislation    Concerning  the   Pagan 

Sunday  .         .         ...         .         .         .         .         .   217 

All  His  Tolerative  Legislation  Essentially  Pagan — Christians  did 
Not  Seek  for  Sunday  Laws — The  First  Sunday  Law,  321  A.n.,  Pagan 
in  Every  Particular — Essentially  Identical  with  Existing  Laws  Con- 
cerning Other  Days — Legislation  against  Heathen  Religions  Feeble 
and  Unenforced — Constantine  Not  a  "Christian  Prince." 


CONTEXTS.  XV 

CHAl'TKk   XII. 
Other  Forms  of  Pagan  Residuum  in  ("hristianitv      .   231 

A  Low  Standard  of  Religious  Life — Faith  in  Kelics — The  Cross  an 
Ancient  Pagan  (Phallic)  Symbol — A  "Charm"  Borrowed  from 
Paganism — Constantine's  Use  of  the  Composite  Symbol  as  a  Mili- 
tary Standard — Prevalence  of  Faith  in  "Charms" — Sign  of  the 
Cross  in  Baptism — Baptism  and  Holy  Water  as  "  Charms" — Stu- 
pendous Miracles,  like  Pagan  Prodigies,  through  Baptism — Delayed 
Baptism — Orientation  at  Baptism,  etc. 

CHAPTFR  XITL 
Same  Subject  Continued 263 

Lights  in  Worship — Worshipping  "toward  the  East" — Easter 
Fires — Beltane  or  Baal  Fires — Penance — Mariolatry — The  Mass — 
Purgatory  and  Prayers  for  the  Dead — Peter's  Keys — Christmas — 
Easter — Lent,  etc. 

CHAPTER    XIV. 

Five  Conclusions.     The  Fundamental  Principles  of 

Protestantism  Involved  in   Present  Issues     .  282 

Protestants  must  Accept  the  Bible  in  Fact,  as  well  as  in  Theory, 
or  be  Overthrown — The  Bible  must  be  Reinterpreted  in  the  Light 
of  "Higher  Criticism"  and  Deeper  Spiritual  Life — The  Present 
Tendencies  in  Bible  Study  Mark  the  Opening  of  the  Second  Stage 
of  the  Protestant  Movement — Baptism  must  Cease  to  be  the  Foot- 
Ball  of  Denominational  Polemics  and  be  Raised  to  a  Question  of 
Obedience  to  the  Example  of  Christ — Protestants  must  Return  to 
the  Sabbath,  Christianized  by  Christ,  and  to  True  Sabbathism, 
Which  Is  as  Undenominational  as  Faith — Such  Sabbathism,  and 
God's  Sabbath,  must  be  Restored  to  the  Place  from  Which  Pagan 
No-Sabbathism  and  the  Pagan  Sunday  Drove  Them — "Sabbath" 
Legislation  Is  Unchristian — All  Union  of  Christianity  with  the  State 
must  Yield  before  the  Normal  Development  of  True  Protestantism. 

Index         .         .         . 301 


PAGANISM   IN    CHRISTIANITY. 

CHAPTER  I. 

REMAINS  OF  PAGANISM  IN  CHRISTIANITY. 

Preliminary  Survey — An  Imaginary  Past — Issue  between  Protestantism  and 
Romanism — General  Testimony  Relative  to  Pagan  Elements  in  Christian- 
ity, from  Dyer,  Lord,  Tiele,  Baronius,  Polydore  Virgil,  Fauchet,  Mus- 
sard,  De  Choul,  Wiseman,  Middleton,  Max  Milller,  Priestley,  Thebaud, 
Hardwick,  Maitland,  Seymore,  Renan,  Killen,  Farrar,  Merivale,Wes- 
tropp  and  Wake,  and  Lechler. 

A  PRELIMINARY  survey  is  the  more  neces- 
sary lest  the  general  reader  fail  to  grant 
the  facts  of  history  a  competent  hearing  and  a  just 
consideration.  Unconsciously  men  think  of  the 
earliest  Christianity  as  being  like  that  which  they 
profess.  They  measure  the  early  centuries  by  their 
own.  Their  Church,  its  doctrines,  forms,  creeds 
and  customs,  stands  as  the  representative  of  all 
Christianity.  It  seems  like  a  *'rude  awakening" 
to  ask  men  to  believe  that  there  is  a  "pagan  re- 
siduum" in  their  faith,  or  in  the  customs  of  their 
fathers.  The  average  Christian  must  pass  through 
a  broadening  process,  before  he  can  justly  consider 


2  PAGANISM  IN  CHRISTIANITY, 

such  a  question.  Unhappily,  there  are  too  many 
who  are  unwilling  to  undergo  such  an  enlargement 
of  their  religious  and  historical  horizon  as  will 
make  them  competent  to  consider  those  facts  which 
every  earnest  student  of  history  must  face.  But 
the  Christian  who  believes  in  the  immortality  of 
truth,  and  in  the  certainty  of  its  triumph,  will  wel- 
come all  facts,  even  though  they  may  modify  the 
creed  he  has  hitherto  accepted. 

A  writer  in  the  Edinburgh  Review  a7id  Critical 
Journaly  commenting  on  the  revised  volumes  of 
Bishop  Lightfoot  on  Ig7tatius  and  Polycarp,  speak- 
ing of  the  tendency  to  judge  the  early  centuries  by 
our  own,  thus  vitiating  our  conclusions,  says  : 

"  The  danger  of  such  inquiries  lies  in  the  difficulty  of 
resisting  the  temptation  to  frame  pictures  of  an  imaginary 
past ;  and  the  passion  for  transferring  to  the  past  the  pecul- 
iarities of  later  times  may  be  best  corrected  by  keeping  in 
view  the  total  unlikeness  of  the  first,  second,  or  third  centu- 
ries to  anything  which  now  exists  in  any  part  of  the  world.'* 

Protestants  in  the  United  States  are  poorly  pre- 
pared to  consider  so  great  a  question  as  that  which 
this  book  passes  under  review,  because  they  have 
not  carefully  considered  the  facts  touching  their 
relations  to  Roman  Catholicism.  The  Anglo-Rom- 
ish controversy,  in  England,  in  the  earlier  part  of 
the  present  century  made  the  question  of  paganism 
in  Christianity  prominent  for  a  time.      But  the  dis- 


REMAINS   OF  PAGANISAf  IN   CHRISTIANITY.  3 

cussion  was  so  strongly  partisan  and  contro- 
versial that  it  could  not  produce  the  best  results. 
Truth  was  much  obscured  by  the  determined  effort 
of  Protestant  writers  to  show  that  the  pagan  re- 
siduum was  all  in  the  Catholic  Church  ;  whereas 
the  facts  show  that  there  could  have  been  no  Roman 
Catholic  Church  had  not  paganism  first  prepared 
the  way  for  its  development  by  corrupting  the 
earliest  Christianity.  The  facts  show,  with  equal 
vividness,  that  Protestantism  has  retained  much  of 
paganism,  by  inheritance.  Protestantism,  theo- 
retically, means  the  entire  elimination  of  the  pagan 
residuum  ;  practically,  that  work  is  but  fairly  begun. 
It  must  be  pushed,  or  the  inevitable  backward 
drift,  the  historical  ''undertow"  will  re-Romanize 
the  Protestant  movement.  The  expectations  and 
purposes  of  Roman  Catholicism  all  point  towards 
such  a  result. 

This  chapter  will  make  a  general  survey  of  the 
field,  as  it  is  seen  by  men  of  different  schools,  that 
the  reader  may  be  the  better  prepared  for  a  more 
specific  treatment  of  the  subject. 

Dyer  says  : 

"  The  first  Roman  converts  to  Christianity  appear  to 
have  had  very  inadequate  ideas  of  the  sublime  purity 
of  the  gospel,  and  to  have  entertained  a  strange  medley 
of  pagan  idolatry  and  Christian  truth.  The  emperor 
Alexander  Severus,  who  had  imbibed  from  his   mother, 


4  PAGANISM  IX   CHRISTIANITY. 

MammcHea,  a  singular  regard  for  the  Christian  rehgion, 
is  said  to  have  placed  in  his  domestic  chapel  the  images 
of  Abraham,  of  Orpheus,  of  Apollonius,  and  of  Christ, 
as  the  four  chief  sages  who  had  instructed  mankind 
in  the  methods  of  adoring  the  Supreme  Deity.  Con- 
stantine  himself,  the  first  Christian  emperor,  was  deeply 
imbued  with  the  superstitions  of  paganism  ;  he  had  been 
Pontifex  Maximus,  and  it  was  only  a  Httle  while  before 
his  death  that  he  was  formally  received  by  baptism  into 
the  Christian  Church.  He  was  particularly  devoted  to 
Apollo,  and  he  attempted  to  conciliate  his  pagan  and 
his  Christian  subjects  by  the  respect  which  he  appeared 
to  entertain  for  both.  An  edict  enjoining  the  solemn 
observance  of  Sunday  was  balanced  in  the  same  year  ^ 
by  another  directing  that  when  the  palace  or  any 
other  public  building  should  be  struck  by  lightning, 
the  haruspices  should  be  regularly  consulted."  ^ 

In  a  similar  strain  Professor  Lord  speaks  yet 
more  strongly : 

"  But  the  church  was  not  only  impregnated  with  the 
errors  of  pagan  philosophy,  but  it  adopted  many  of 
the  ceremonials  of  Oriental  worship,  which  were  both 
minute  and  magnificent.  If  anything  marked  the  primi- 
tive church  it  was  the  simplicity  of  worship,  and  the 
absence  of  ceremonies  and  festivals  and  gorgeous  rites. 
The  churches  became  in  the  fourth  century  as  imposing 
as  the  old  temples  of  idolatry.  The  festivals  became 
authoritative ;  at  first  they  were  few  in  number  and  vol- 
untary.    It  was  supposed  that  when  Christianity  super- 

'  It  was  the  next  day. 

"^History  of  Rome,  by  Thomas  H.  Dyer,  LL.D.,  p.  295,  New  York  and 
London,  1877. 


REMAINS  OF  PAGANISM  IN   CHRISTIANITY.  5 

sedcd  Judaism,  the  obligation  to  observe  the  ceremonies 
of  the  Mosaic  law  was  abrogated.  Neither  the  apostles 
nor  evangelists  imposed  the  yoke  of  servitude,  but  left 
Easter  and  every  other  feast  to  be  honored  by  the  grati- 
tude of  the  recipients  of  grace.  The  change  in  opinion, 
in  the  fourth  century,  called  out  the  severe  animadver- 
sion of  the  historian  Socrates,  but  it  was  useless  to  stem 
the  current  of  the  age.  Festivals  became  frequent  and 
imposing.  The  people  clung  to  them  because  they  ob- 
tained a  cessation  from  labor,  and  obtained  excitement. 
The  ancient  rubrics  mention  only  those  of  the  Passion, 
of  Easter,  of  Whitsuntide,  Christmas,  and  the  descent  of 
the  Holy  Spirit.  But  there  followed  the  celebration  of 
the  death  of  Stephen,  the  memorial  of  St.  John,  the 
commemoration  of  the  slaughter  of  the  Innocents, 
the  feasts  of  Epiphany,  the  feast  of  Purification,  and 
others,  until  the  Catholic  Church  had  some  celebration 
for  some  saint  and  martyr  for  every  day  in  the  year. 
They  contributed  to  create  a  craving  for  outward  religion, 
which  appealed  to  the  sense  and  the  sensibilities  rather 
than  the  heart.  They  led  to  innumerable  quarrels  and 
controversies  about  unimportant  points,  especially  in  rela- 
tion to  the  celebration  of  Easter.  They  produced  a 
delusive  persuasion  respecting  pilgrimages,  the  sign  of 
the  cross,  and  the  sanctifying  effects  of  the  sacraments. 
Veneration  for  martyrs  ripened  into  the  introduction  of 
images — a  future  source  of  popular  idolatry.  Christianity 
was  emblazoned  in  pompous  ceremonies.  The  veneration 
of  saints  approximated  to  their  deification,  and  supersti- 
tion exalted  the  mother  of  our  Lord  into  an  object  of 
absolute  worship.  Communion  tables  became  imposing 
altars  typical  of  Jewish  sacrifices,  and  the  relics  of  martyrs 
were  preserved  as  sacred  amulets.     ,     .     . 


6  PAGANISM  IN  CHRISTIANITY. 

*'  When  Christianity  itself  was  in  such  need  of  reform, 
when  Christians  could  scarcely  be  distinguished  from 
pagans  in  love  of  display,  and  in  egotistical  ends,  how 
could  it  reform  the  world  ?  When  it  was  a  pageant,  a 
ritualism,  an  arm  of  the  state,  a  vain  philosophy,  a 
superstition,  a  formula,  how  could  it  save  if  ever  so 
dominant?  The  corruptions  of  the  Church  in  the  fourth 
century  are  as  well  authenticated  as  the  purity  and  moral 
elevation  of  Christianity  in  the  second  century.  Isaac 
Taylor  has  presented  a  most  mournful  view  of  the  state 
of  Christian  society  when  the  religion  of  the  cross  had 
become  the  religion  of  the  state,  and  the  corruptions 
kept  pace  with  the  outward  triumph  of  the  faith,  espe- 
cially when  the  pagans  had  yielded  to  the  supremacy  of 
the  cross."  * 

Many  of  the  corrupting  elements  which  entered 
into  early  Christianity  came  from  the  Orient,  by 
way  of  Greece  and  Rome.  Tiele  speaks  of  the 
influx  of  these  in  the  following  words : 

''  The  Greek  deities  were  followed  by  the  Asiatic,  such 
as  the  Great  Mother  of  the  gods,  whose  image,  consisting 
of  an  unhewn  stone,  was  brought  at  the  expense  of  the 
state  from  Pessinus  to  Rome.  On  the  whole,  it  was 
not  the  best  and  loftiest  features  of  the  foreign  religions 
that  were  adopted,  but  rather  their  low  and  sensual  ele- 
ments, and  these  too  in  their  most  corrupt  form.  An 
accidental  accusation  brought  to  light  in  the  year  i86  B.C. 
a  secret  worship  of  Bacchus  which  was  accompanied  by 

'  The  Old  Roman  IVor/d,  by  John  Lord,  LL.D.,  chap,  xiii.,  p.  558  ff., 
New  York,  1873. 


REMAINS   OF  PAGANISM  IN   CHRISTIANITY.  7 

all  kinds  of  abominations,  and  had  already  made  its  way 
among  thousands.     .     .     . 

''  The  eyes  of  the  multitude  were  always  turned  toward 
the  East,  from  which  deliverance  was  expected  to  come 
forth,  and  secret  rites  brought  from  there  to  Rome  were 
sure  of  a  number  of  devotees.  But  they  were  only 
bastard  children,  or  at  any  rate  the  late  misshapen  off- 
spring of  the  lofty  religions  which  once  flourished  in  the 
East,  an  un-Persian  Mithra  worship,  an  un-Egyptian 
Serapis  worship,  an  Isis  worship  which  only  flattered  the 
senses  and  was  eagerly  pursued  by  the  fine  ladies,  to  say 
nothing  of  more  loathsome  practices.  And  yet  even  these 
aberrations  were  the  expression  of  a  real  and  deep-seated 
need  of  the  human  mind,  which  could  find  no  satisfac- 
tion in  the  state  religion.  Men  longed  for  a  God  whom 
they  could  worship,  heart  and  soul,  and  with  this  God 
they  longed  to  be  reconciled.  Their  own  deities  they  had 
outgrown,  and  they  listened  eagerly  therefore  to  the  priests 
of  Serapis  and  of  Mithra,  who  each  proclaimed  their  God  as 
the  sole-existing,  the  almighty,  and  the  all-good,  and  they 
felt  especially  attracted  by  the  earnestness  and  strictness  of 
the  latter  ciiltits.  And  in  order  to  be  secure  of  the  eradi- 
cation of  all  guilt,  men  lay  down  in  a  pit  where  the  blood 
of  the  sacrificial  animal  flowed  all  over  them,  in  the 
conviction  that  they  would  then  arise  entirely  new- 
born." ' 

Many  Roman  Catholic  writers,  with  an  honesty 
which  all  classes  might  well  emulate,  openly  recog- 

^  Ottilines  of  the  History  of  Religions,  by  Prof.  C.  P.  Tiele,  translated 
from  the  Dutch  by  J.  E.  Carpenter,  pp.  242,  244.  London  and  Boston, 
1877. 


8  PAGANISM  IN  CHRISTIANITY. 

nize    the    paganizing  of   the  Church,  which  took 
place  before  the  organization  of  the  papacy. 
Baronius  says : 

"  It  was  permitted  the  Church  to  transfer  to  pious  uses 
those  ceremonies  which  the  pagans  had  wickedly  appHed 
in  a  superstitious  worship,  after  having  purified  them  by 
consecration  ;  so  that,  to  the  greater  contumely  of  the 
devil,  all  might  honor  Christ  with  those  rites  which  he 
intended  for  his  own  worship.  Thus  the  pagan  festivals, 
laden  with  superstition,  were  changed  into  the  praise- 
worthy festivals  of  the  martyrs  ;  and  the  idolatrous 
temples  were  changed  to  sacred  churches,  as  Theodoret 
shows." ' 

PoLYDORE  Virgil  says  : 

''The  Church  has  borrowed  many  customs  from  the 
religion  of  the  Romans  and  other  pagans,  but  it  has 
meliorated  them  and  applied  them  to  a  better  use."  "^ 

Fauchet  says  : 

''The  bishops  of  this  kingdom  employ  all  means  to  gain 
men  to  Christ,  converting  to  their  use  some  pagan  cere- 
monies, as  well  as  they  did  the  stones  of  their  temples  to 
the  building  of  churches."  ^ 

Pierre  Mussard  says  : 

^  Epitome  Annalhwi  Cardinalis  Baronii,  a  Spondano.  In  Dues  Partes. 
P.  79,  Lugduni,  1686. 

'^  De  Inventor e  Rerum,  lib.  v.,  cap.  i.,  Venetus,  1490. 
^  AniiqtHties  of  France,  lib.  2,  cap.  i. 


REMAINS  OF  PAGANISM  IN  CHRISTIANITY.  9 

"  William  de  Choul/  counsellor  to  the  king  and  bailiff  of 
the  mountains,  composed,  an  age  ago,  a  treatise  of  the  re- 
ligion of  the  ancient  Romans,  wherein  he  shows  an  entire 
conformity  between  old  Rome  and  new.  On  the  point  of 
religion  he  closes  with  these  words'* :  '  If  we  consider  care- 
fully,' says  he,  '  we  shall  see  that  many  institutions  in  our 
religion  have  been  borrowed  and  transferred  from  Egyp- 
tian and  Pagan  ceremonies,  such  as  tunics  and  surplices, 
priestly  ornaments  for  the  head,  bowing  at  the  altar,  the 
solemnity  at  mass,  music  in  churches,  prayers,  supplications, 
processions,  litanies,  and  many  other  things.  These  our 
priests  make  use  of  in  our  mysteries,  and  refer  them  to  one 
only  God,  Jesus  Christ,  which  the  ignorance  of  the  heathen, 
their  false  religion,  and  foolish  presumption  perverted  to 
their  false  gods,  and  to  dead  men  deified.' "  ^ 

During  the  Tractarian  controversy  in  England, 
John  Poynder  wrote  Popery  in  Alliaiice  with 
Heathenism,  to  show  that  Roman  Catholicism 
is  essentially  pagan.  Cardinal  Nicholas  Wiseman, 
then  a  professor  in  the  University  at  Rome,  re- 
plied under  the  title :  Letters  to  Johfi  Poynder, 
Esq.,  ttpon  his  Work  Entitled  ''Popery  in  Alliance 
with  Heathenism,''  London,  1836. 

In  Letter  Second,  Wiseman  says  : 

'  Faux  Visage  de  PAntiquite'. 

^  Which  are  to  be  found  in  the  edition  printed  with  the  king's  privilege,  at 
Lyons,  by  William  Rouille,  anno  1556. 

^  Conformity   between  Ancient  and  Modern    Ceremonies,    I.eyden,    1677, 

pp.  4,  5. 

For  the  original,  see  Veteruni  Romanorum  Religio,  Guilielmo  du  Choul, 
Amstelaedami,  1685,  p.  216. 


lO  PAGANISM  IN  CHRISTIANITY. 

"  I  will,  for  a  moment,  grant  you  the  full  extent  of  your 
assumptions  and  premises ;  I  will  concede  that  all  the 
facts  you  have  brought  forward  arc  true,  and  all  the  paral- 
lels you  have  established  between  our  rites  and  those  of 
paganism,  correct  ;  and  I  will  join  issue  with  you  on  your 
conclusions,  trying  them  by  clearly  applicable  tests.  .  .  . 
The  first  person  who  argued  as  you  have  done  was 
Julian  the  Apostate,  who  said  that  the  Christians  had 
borrowed  their  religion  from  the  heathens.  This  proves  at 
once  that  even  then  the  resemblance  existed,  of  which  you 
complain  as  idolatrous.  So  that  it  is  not  the  offspring  of 
modern  corruption,  but  an  inheritance  of  the  ancient 
church.  It  proves  that  the  alliance  between  Christianity 
and  heathenism  existed  three  hundred  years  after  Christ, 
and  that  consequently  so  far  popery  and  ancient  Chris- 
tianity are  identical.  The  Manichees  also  are  accused  by 
St.  Augustine,  writing  against  Faustus,  of  having  made 
the  same  chargfe." 


Dr.  Wiseman  enumerates  many  items  of  resem- 
blance which  Poynder  does  not,  and  retorts  by 
showing  that  the  English  Church  yet  retains  the 
paganism  which  it  inherited  from  papacy.  He  em- 
phasizes the  pagan  characteristics  which  appear  in 
the  building,  adornment,  and  services  of  St.  Paul's 
Cathedral,  London,  claiming  that  if  a  Roman  pagan 
were  to  be  resurrected  and  brouorht  to  St.  Paul's  he 
would  recognize  the  likeness  to  his  ancient  faith 
on  every  hand.  Dr.  Wiseman's  testimony  is  of 
great  value,  since,  as  a  defender  of  Romanism,  he 


REMAINS   OF  PAGANISM  IN  CHRISTIANITY.  II 

also  defends  the  policy  which  corrupted  early 
Christianity  in  the  West,  by  conforming  it  to  the 
popular  paganism  in  order  to  secure  a  nominal 
conversion  of  the  pagans. 

CoNYERS  MiDDLETON,  whose  Lettc7'  from  Ro7ne 
forms  one  of  the  standard  authorities  concerning 
the  paganism  of  the  early  Church,  says  : 

*'  Aringhus,  in  his  account  of  Subterraneous  Rome,  ac- 
knowledges this  conformity  between  the  pagan  and  popish 
rites,  and  defends  the  admission  of  the  ceremonies  of 
heathenism  into  the  service  of  the  Church,  by  the  author- 
ity of  their  wisest  popes  and  governors,  who  found  it  neces- 
sary, he  says,  in  the  conversion  of  the  Gentiles,  to  dis- 
semble and  wink  at  many  things,  and  yield  to  the  times  ; 
and  not  to  use  force  against  customs  which  the  people 
were  so  obstinately  fond  of ;  nor  to  think  of  extirpating 
at  once  everything  that  had  the  appearance  of  profane ; 
but  to  supersede  in  some  measure  the  obligation  of  the 
sacred  laws,  till  these  converts,  convinced  by  degrees,  and 
informed  of  the  whole  truth  by  the  suggestions  of  the 
Holy  Spirit,  should  be  content  to  submit  in  earnest  to 
the  yoke  of  Christ."  ' 

Further  important  testimony  is  found  in  the  fol- 
lowing. Writing  of  the  first  three  centuries  after 
Christ,  Max  Muller  says  : 

"  That  age  was  characterized  far  more  than  all  before  it, 
by  a  spirit  of  religious  syncretism,  an  eager  thirst  for  com- 

^  Middletojis  IVorks,  vol.  iii.,  pp.  117,  iiS,  London,  1752.  See  also 
Aringhus,  Rom.  Subter.,  torn,  i,  lib.  i.,  c.  21. 


12  PAGANISM  IN  CHRISTIANITY. 

promise.  To  mould  together  thoughts  which  differed  fun- 
damentally, to  grasp,  if  possible,  the  common  elements 
pervading  all  the  multifarious  religions  of  the  world,  was 
deemed  the  proper  business  of  philosophy,  both  in  the 
East  and  West.  It  was  a  period,  one  has  lately  said,  of 
mystic  incubation,  when  India  and  Egypt,  Babylonia  and 
Greece,  were  sitting  together  and  gossiping  like  crazy  old 
women,  chattering  with  toothless  gums  and  silly  brains 
about  the  dreams  and  joys  of  their  youth,  yet  unable  to 
recall  one  single  thought  or  feeling  with  that  vigor  which 
once  gave  it  light  and  truth. 

"  It  was  a  period  of  religious  and  metaphysical  delirium, 
when  everything  became  everything,  when  Maya  and 
Sophia,  Mithra  and  Christ,  Viraf  and  Isaiah,  Belus,  Zar- 
van,  and  Kronos  were  mixed  up  in  one  jumbled  system 
of  inane  speculation,  from  which  at  last  the  East  was  de- 
livered by  the  positive  doctrines  of  Mohammed,  the  West 
by  the  pure  Christianity  of  the  Teutonic  nations."  ' 


Dr.  Joseph  Priestley  says  : 

''  The  causes  of  the  corruptions  were  almost  wholly 
contained  in  the  established  opinions  of  the  heathen 
world,  and  especially  the  philosophical  part  of  it  ;  so 
that  when  those  heathens  embraced  Christianity,  they 
mixed  their  former  tenets  and  prejudices  with  it.  .  .  . 
The  abuse  of  the  positive  institutions  of  Christianity, 
monstrous  as  they  were,  naturally  arose  from  the  opin- 
ions of  the  purifying  and  sanctifying  virtue  of  rites  and 

'  Last  Resjilts  of  Persian  Research,  in  Outlines  of  the  Philosophy  of  His- 
tory, by  C.  C.  J.  Bunsen,  chap.  3,  sec.  i,  part  i,  of  First  Part,  London,  1854. 


REMAINS   OF  PAGANISM  IN   CHRISTIANITY.  I  3 

ceremonies,  which  was  the  very  basis  of  all  the  worship  of 
the  heathens."  ' 

Thebaud  says  : 

"  Therefore  this  same  '  high  civilization,'  as  it  is  called, 
in  the  midst  of  which  Christianity  was  preached,  was  a 
real  danger  to  the  inward  life  of  the  new  disciple  of 
Christ. 

"  How  could  it  be  otherwise,  when  it  is  a  fact,  now 
known  to  all,  that,  even  at  the  beginning  of  the  fifth  cen- 
tury, Rome  was  almost  entirely  pagan,  at  least  outwardly 
and  among  her  highest  classes  ;  so  that  the  poet  Claudian, 
in  addressing  Honorius  at  the  beginning  of  his  sixth  con- 
sulship, pointed  out  to  him  the  site  of  the  Capitol,  still 
crowned  with  the  temple  of  Jove,  surrounded  by  numer- 
ous pagan  edifices,  supporting  in  air  an  army  of  gods ; 
and  all  around,  temples,  chapels,  statues  without  number; 
in  fact,  the  whole  Roman  and  Greek  mythology,  standing 
in  the  city  of  the  catacombs  and  of  the  pope. 

"  The  public  calendars,  preserved  to  this  day,  continued 
to  note  the  pagan  festivals,  side  by  side  with  the  feasts  of 
the  Saviour  and  his  apostles.  Within  the  city  and  beyond, 
throughout  Italy  and  the  most  remote  provinces,  idols 
and  their  altars  were  still  surrounded  by  the  thronging 
populace,  prostrate  at  their  feet.'"* 

Hardwick  describes  the  tendency  to  reproduce 
pagan  theories  and  customs  in  the  early  Church  as 
follows  : 

*  History  of  the  Corruption  of  Christianity,  vol.  ii.,  pp.  441,  442,  Birming- 
ham, 1782. 

2  The  Irish  Race  in  the  Past  and  the  Present,  by  Rev.  Aug.  Thebaud, 
S.  J.,  p.  63,   New  York,  1876. 


14  PAGANISM  IN  CHRISTIANITY. 

"  Or  take  again  the  swarm  of  heresies  that  soon  invaded 
almost  every  province  of  the  early  Church.  Abandoning^ 
as  they  did,  the  more  essential  of  the  supernatural  truths 
of  revelation,  they  were  virtually  and  in  effect  revivals  of 
paganism,  and  family  likenesses  may  accordingly  be  traced 
among  the  older  speculations  current  in  the  schools  of 
heathen  philosophy.  In  discussing,  for  example,  the 
nature  of  the  divine  Son-ship,  Sabellius  and  his  party 
taught  a  doctrine  very  similar  to  that  already  noticed  in 
the  Trimurrti  of  India;  while  Docetism,  starting  from  a 
notion  that  the  spiritual  and  the  material  cannot  per- 
manently co-exist,  had  merely  reproduced  the  Hindu 
doctrine  of  Avataras.  The  inward  correspondence  in  the 
texture  of  ideas  had  issued  in  a  similar  deprivation  of 
revealed  truth.  Or  if,  penetrating  below  the  surface,  we 
investigate  the  elementary  thoughts  and  feelings  that 
hereafter  found  utterance  in  monastic  institutions  of  the 
Church,  we  find  that  on  one  side  those  ideas  are  alien  from 
the  spirit  of  primitive  Christianity,  and  on  the  other  that 
they  had  long  been  familiar  in  the  East,  before  they 
were  appropriated  or  unconsciously  reproduced  among 
one  class  of  Christians  in  Syria  and  Egypt.  India  was 
the  real  birthplace  of  monasticism,  its  cradle  being  in 
the  haunts  of  earnest  yogins,  and  self-torturing  devotees, 
who  were  convinced  that  evil  is  inherent  not  in  man  only, 
but  in  all  the  various  forms  of  matter,  and  accordingly 
withdrew  as  far  as  possible  from  contact  with  the  outer 
world.  At  first,  indeed,  the  Christian  hermit,  like  the 
earliest  of  his  Hindu  prototypes,  had  dwelt  alone  on 
the  outskirts  of  his  native  town,  supporting  himself  by 
manual  labor,  and  devoting  all  the  surplus  of  his  earnings 
to  religious  purposes. 


REMAINS   OF  PAGANISM  IN   CHRISTIANITY.  1 5 

"  But  during  the  fourth  century  of  the  present  era 
many  such  hermits  began  to  flock  together  in  the  forest, 
or  the  wilderness,  where  regular  confraternities  were 
organized  upon  a  model  more  or  less  derived  from  the 
Egyptian  Therapeutai,  and  the  old  Essenes  of  Palestine  ; 
the  members  in  their  dress  and  habits  most  of  all  resem- 
bling those  of  the  religious  orders  who  still  swarm  in 
Thibet  and  Ceylon."  ' 

Maitland  bears  important  testimony  touching 
many  points  in  which  Christianity  was  paganized. 
He  sums  up  the  general  results  in  the  following 
concerning  the  worship  of  martyrs  : 

"  The  degrees  of  worship  and  adoration,  since  defined 
with  fatal  precision  by  the  Romish  Church,  were  not 
then  fixed ;  and  the  heathen,  even  less  willing  than  the 
Christian  laity  to  enter  into  refinements  on  the  subject, 
saw  no  distinction  between  one  form  and  another.  The 
consequences  were  disastrous  in  the  extreme ;  the  charge 
of  idolatry,  mutually  urged  by  the  contending  parties, 
lost  the  force,  or  rather  was  effectively  employed  by  the 
pagans,  after  it  had  become  powerless  in  Christian  hands. 
Thus  it  was  that,  although  the  pure  doctrines  of  our  faith 
speedily  displaced  the  profligate  polytheism  of  the  em- 
pire, the  after  conflict  was  long  doubtful,  being  maintained 
by  a  religion  enfeebled  by  admixture  with  foreign  ele- 
ments, against  one  that  had  profited  by  adversity,  and 
had  not  scrupled  to  borrow  largely  from  its  rival.  We 
read   in  fable  of  the  struggle  between  the  man  and  the 

'  Christ  and  Other  Masters,  by  Charles  Hardwick,  M.A.,  part  2,  p.  1S3, 
Cambridge,  1857. 


1 6  PAGANISM  IX   CHRISTIANITY. 

serpent,  in  which  at  length  the  combatants  become  trans- 
formed into  the  shapes  of  each  other.  In  the  last  con- 
test between  paganism  and  Christianity  we  find  the 
sophist  contending  for  the  unity  of  God,  and  accusing 
the  Christian  of  undisguised  polytheism  ;  and  on  the 
other  side  the  Christian  insisting  on  the  tutelary  powers 
of  glorified  mortals,  and  the  omniscience  of  departed 
spirits."  ^ 

Similar  testimony  is  borne  by  Seymore,  who 
says  : 

"  The  apostasy  of  the  Church  of  Rome  will  be  more 
apparent  when  we  reflect  that  the  character  of  the  media- 
tion which  Romanism  ascribes  to  its  saints  is  precisely  the 
same  as  that  which  heathenism  ascribes  to  its  demi-gods. 
It  was  believed  among  the  heathen  that  when  a  man 
became  illustrious  for  his  deeds,  his  conquests,  his  inven- 
tions, or  aught  else  that  distinguished  him  as  a  benefactor 
of  mankind,  he  could  be  canonized  and  enrolled  among 
inferior  deities.  He  thus  became  a  mediator  whose  sym- 
pathies with  his  fellow-men  on  the  one  hand,  and  whose 
merits  with  the  gods  on  the  other  fitted  him  for  the 
mediatorial  office  of  bearing  the  prayers  and  wants  of 
mortals  to  the  presence  of  the  gods.  The  heathen  phil- 
osophers, Hesiod,  Plato,  and  Apuleius,  all  thus  speak  of 
those  persons.  The  last  named  philosopher  says :  '  They 
are  intermediate  intelligences,  by  whom  our  prayers  and 
wants  pass  unto  the  gods.  They  are  mediators  between 
the  inhabitants  of  the  earth  and  the  inhabitants  of 
heaven,  carrying  thither   our  prayers,  and  drawing  down 

'  The  Church  in  the  Catacombs,  etc.,  by  Chas.  Maitland,  M.D.,  p.  306, 
London,  1846. 


REMAIXS   OF  PAGANISM  IN   CHRISTIANITY.  ij 

their  blessings.  They  bear  back  and  forwards  prayers  for 
us,  and  supphes  for  them  ;  or  they  are  those  that  exphiin 
between  both  parties,  and  who  carry  our  adorations.'  This 
was  the  creed  of  heathenism,  and  in  nothing  but  the  name 
does  it  differ  from  the  corresponding  creed  of  Romanism. 
When  the  Church  of  Rome  finds  members  of  her  com- 
munion whom  she  regards  as  signally  pious,  or  illustrious 
for  supposed  miraculous  powers,  she  holds  that  they  be 
canonized  and  enrolled  among  her  saints  ;  that  they  can 
mediate  between  God  and  man  ;  that  they  have  sufficient 
favor  or  influence  with  God  to  obtain  compliance  with 
our  prayers,  and  therefore  they  are  fitting  objects  to  whom 
our  confessions,  invocations,  and  prayers  may  be  offered  ; 
or,  as  she  expresses  it  in  her  creed,  '  that  the  saints 
reigning  with  Christ  are  to  be  honored  and  invoked,  and 
that  they  offer  prayers  to  God  for  us.'  The  principle  of 
heathen  Romanism,  and  the  principle  of  Christian  Roman- 
ism are  one  and  the  same,  the  only  difference  is  in  the 
details  of  the  names.  And  the  origin  of  the  practice  is 
demonstrative  of  this  ;  for  when  it  was  found,  after  the 
establishment  of  Christianity  in  the  times  of  Constantine, 
when  the  great  object  of  the  court  was  to  promote  uni- 
formity of  religion,  that  many  of  the  heathen  would  out- 
wardly conform  to  Christianity  if  allowed  to  retain  in 
private  their  worship  of  their  guardian  or  tutelar  divin- 
ities, they  were  so  allowed,  merely  on  changing  the  names 
of  Jupiter  to  Peter,  or  Juno  to  Mary,  still  worshipping  their 
old  divinities  under  new  names,  and  even  retaining  old 
images  that  were  baptized  with  Christian  names.  This  is 
apparent  in  the  writings  of  those  times,  and  was  thought 
a  measure  of  wisdom,  a  stroke  of  profound  policy,  as 
tending  to  produce   a  uniformity  of  religion  among  the 


1 8  PAGANISM  IN   CHRISTIANITY. 

unthinking  masses.  The  invocations  of  Juno  have  been 
transferred  to  Mary  ;  the  prayers  to  Mercury  have 
been  transferred  to  Paul.  We  see  not  how  the  substitu- 
tion of  the  names  of  Damian  or  Cosmo,  for  those  of  Mer- 
cury or  Apollo,  or  how  the  substitution  of  the  names  of 
Lucy  or  Cecelia,  for  those  of  Minerva  or  Diana,  can  alter 
the  idolatrous  character  of  the  practice.  In  some  instances 
they  have  not  even  changed  the  names,  and  Romulus  and 
Remus  are  still  worshipped  in  Italy,  under  the  more  mod- 
ern names  of  St.  Romulo  and  St.  Remugio.  The  simple 
people  believe  them  to  have  been  two  holy  bishops.  I 
have  myself  witnessed  this  near  Florence,  and  even 
Bacchus  is  not  without  his  votaries,  under  the  ecclesiastical 
name  of  St.  Bacco.  The  principle  and  practice  of  papal 
Rome  are  identical  with  the  principle  and  practice  of 
pagan  Rome.  Every  argument  to  justify  one  may  be 
equally  urged  to  justify  or  extenuate  the  other.  And 
if  the  principle  and  practice  of  pagan  Rome  are  to  be 
pronounced  as  idolatrous,  I  see  not  why  the  very  same 
principle  and  practice  in  papal  Rome  should  not  be 
pronounced  as  idolatrous  likewise."  * 

In  the  light  of  all  the  facts  Mr.  Seymore  cannot 
fasten  the  pagan  residuum  upon  Romanism  alone. 
The  controlling  trend  into  paganism  was  estab- 
lished before  the  papacy  was  developed ;  and  if 
new  forms  of  expression  appeared  afterward,  they 
were  but  the  fruitage  of  earlier  tendencies. 

Renajst,  speaking  of  the  relation  between  the  re- 
ligious cultus  of  the  Orient  and  early  Christianity, 
says : 

'  Evenings  with  the  Rotnatiists,  pp.  221-223,   London,  1854. 


REMAINS   OF  PAGANISM  IN   CHRISTIANITY.  1 9 

"  This  is  the  explanation  of  the  singular  attraction 
which  about  the  beginning  of  the  Christian  era  drew  the 
population  of  the  ancient  world  to  the  religions  of  the 
East.  These  religions  had  something  deeper  in  them 
than  those  of  Greece  and  Rome  ;  they  addressed  them- 
selves more  fully  to  the  religious  sentiment.  Almost  all 
of  them  stood  in  some  relation  to  the  condition  of  the 
soul  in  another  life,  and  it  was  believed  that  they  held 
the  warrant  of  immortality.  Hence  the  favor  in  which 
the  Thracian  and  Sabasian  mysteries,  the  thiasi,  and  con- 
fraternities of  all  kinds,  were  held.  It  was  not  so  chilly  in 
these  little  circles,  where  men  pressed  closely  together,  as 
in  the  great  icy  world  of  that  day.  Little  religions  like 
the  worship  of  Psyche,  whose  sole  object  was  consolationt 
for  human  mortality,  had  a  momentary  prevalence.  The 
beautiful  Egyptian  worship,  which  hid  a  real  emptiness 
beneath  a  great  splendor  of  ritual,  counted  devotees  in 
every  part  of  the  empire.  Isis  and  Serapis  had  altars 
even  in  the  ends  of  the  world.  A  visitor  to  the  ruins  of 
Pompeii  might  be  tempted  to  believe  that  the  principal 
worship  which  obtained  there  was  that  of  Isis.  These 
little  Egyptian  temples  had  their  assiduous  worshippers, 
among  whom  were  many  of  the  same  class  as  the  friends 
of  Catullus  and  Tibullus.  There  was  a  morning  ser- 
vice ;  a  kind  of  mass,  celebrated  by  a  priest,  shorn  and 
beardless.  There  were  sprinklings  of  holy  water  ;  possibly 
benediction  in  the  evening.  All  this  occupied,  amused, 
soothed.     What  could  any  one  want  more  ? 

''  But  it  was  above  all  the  Mithraic  *  worship  which, 
in  the  second  and  third  centuries,  attained  an  extraordi- 
nary prevalence.  I  sometimes  permit  myself  to  say  that, 
if  Christianity  had  not  carried  the  day,  Mithraicism  would 

'  Eastern  sun-worship. 


20  PAGANISM  IN   CHRISTIANITY, 

have  become  the  religion  of  the  world.  It  had  its  mys- 
terious meetings,  its  chapels,  which  bore  a  strong  resem- 
blance to  little  churches.  It  forged  a  very  lasting  bond 
of  brotherhood  between  its  initiates  ;  it  had  a  Eucharist, 
a  supper  so  like  the  Christian  mysteries  that  good  Justin 
Martyr  the  Apologist  can  find  only  one  explanation  of 
the  apparent  identity,  namely,  that  Satan,  in  order  to  de- 
ceive the  human  race,  determined  to  imitate  the  Christian 
ceremonies,  and  so  stole  them.  A  Mithraic  sepulchre  in 
the  Roman  catacombs  is  as  edifying,  and  presents  as  ele- 
vated a  mysticism,  as  the  Christian  tombs."  ^ 

Describing  the  earliest  Christianity,  Killen 
bears  valuable  testimony  to  the  fact  that  the 
features  of  paganism  v^hich  became  prominent  at  a 
later  period  were  wholly  wanting  in  the  earliest 
Christianity.  He  shows  that  the  Church  was  Ju- 
daistic  in  forms  and  practice. 

These  are  his  words  : 

''  A  Roman  citizen,  when  present  for  the  first  time  at 
the  worship  of  the  Church,  might  have  remarked  how  pro- 
foundly it  differed  from  the  ritual  of  paganism.  The  services 
in  the  great  heathen  temples  were  but  an  imposing  scenic 
exhibition.  The  holy  water  for  lustration,  the  statues  of 
the  gods  with  wax  tapers  burning  before  them,  the  offi- 
cials robed  in  white  surplices,  and  the  incense  floating  in 
clouds  and  diffusing  perfume  all  around,  could  only  regale 
the  sense  or  light  up  the  imagination.  No  stated  time 
was  devote4  to  instruct  the  assembly  ;  and  the  liturgy — 
often  in  a  dead  language — as  it  was  mumbled  over  by  the 

'  Injltience  of  Roi?ie  on  Christianity,  Hibbert  Lectures  for  1880,  p.  33  ff. 


REMAINS   OF  PAGANISM  IN   CHRISTIANITY.         21 

priest,  merely  added  to  the  superstition  and  the  mysti- 
cism. But  the  worship  of  the  Church  was,  in  the  highest 
sense,  a  '  reasonable  service.*  It  had  no  parade,  no  images, 
no  fragrant  odors  ;  for  the  first  hundred  years  it  was  com- 
monly celebrated  in  private  houses  or  the  open  fields  ; 
and  yet  it  addressed  itself  so  impressively  to  the  under- 
standing and  the  heart  that  the  congregations  of  the 
faithful  frequently  presented  scenes  incomparably  more 
spirit-stirring  and  sublime  than  anything  ever  witnessed 
in  the  high  places  of  Greek  or  Roman  idolatry. 

"  No  individual  or  church  court  is  warranted  to  tamper 
with  symbolic  ordinances  of  divine  appointment ;  for  as 
they  are  the  typical  embodiment  of  great  truths,  any 
change  essentially  vitiates  their  testimony.  But  their 
early  administrators  overlooking  this  grave  objection,  soon 
ceased  to  respect  the  integrity  of  baptism  and  the  Lord's 
Supper.  In  the  third  century  a  number  of  frivolous  and 
superstitious  ceremonies — such  as  exorcism,  unction,  the 
making  of  the  sign  of  the  cross  on  the  forehead,  and  the 
kiss  of  peace — were  already  tacked  to  baptism  ;  so  that  the 
beautiful  significance  of  the  primitive  observance  could 
not  be  well  seen  under  these  strange  trappings.  Before 
the  middle  of  the  second  century  the  wine  of  the  Eucha- 
rist was  mixed  with  water ;  fifty  years  afterwards  the 
communicants  participated  standing ;  and  at  length  the  ele- 
ments themselves  were  treated  with  awful  reverence.  The 
more  deeply  to  impress  the  imagination,  baptism  and  the 
Eucharist  began  to  be  surrounded  with  the  secrecy  of  the 
heathen  mysteries,  and  none  save  those  who  had  received 
the  ordinances  were  suffered  to  be  present  at  their  dispen- 
sation.    The  ministers  of  the  Church  sadly  compromised 


22  PAGANISM  IN  CHRISTIANITY. 

their  religion  when  they  thus  imitated  the  meretricious 
decorations  of  the  pagan  worship.  As  might  have  been 
expected,  the  symbols  so  disfigured  were  misunderstood 
and  misrepresented.  Baptism  was  called  regeneration,  and 
the  Eucharist  was  designated  a  sacrifice.  Thus  a  door 
was  opened  for  the  admission  of  a  whole  crowd  of  danger- 
ous errors."  ' 

The  tendency  to  religious  syncretism,  during  the 
early  centuries,  was  a  prolific  source  of  corruption 
to  New  Testament  Christianity.  Speaking  of  the 
results  of  this  tendency,  and  of  the  composite  char- 
acter of  the  religious  cullies  at  Alexandria,  in  the 
time  of  Hadrian  (i  17-138  a.d.).  Canon  Farrar 
says  : 

"  There  was  no  city  in  the  empire  in  which  a  graver 
task  was  assigned  to  the  great  scholars  and  teachers  of 
Christianity  than  the  city  of  Alexandria.  It  was  the  cen- 
tre of  the  most  energetic  intellectual  vitality  ;  and  there, 
like  the  seething  of  the  grapes  in  the  vine  cluster,  the 
speculations  of  men  of  every  religion  and  every  national- 
ity exercised  a  reciprocal  influence  on  each  other. 

"  A  single  letter  of  Hadrian  presented  by  Vopiscus 
will  show  the  confusion  of  thought  and  intermixture  of 
religions  which  prevailed  in  that  cosmopolitan  city,  and 
the  aspect  presented  by  its  religious  syncretism  to  a  cool 
and  cynical  observer.  '■  Those  who  worship  Serapis,'  he 
says  in  a  letter  to  a  friend,  '  are  Christians,  and  those  who 
call  themselves  Bishops  of  Christ  are  votaries  of  Serapis. 

'  The  Old  Catholic  Church,  etc.,  W.  D.  Killen,  D.D.,  pp.  44-6,  Edin- 
burgh, 1871, 


REMAINS   OF  PAGANISM  AY   CHRISTIANITY.  23 

There  is  no  ruler  of  a  synagogue  there,  no  Samaritan,  no 
presbyter  of  the  Christians,  who  is  not  an  astrologer,  who 
is  not  a  soothsayer,  who  is  not  a  gymnast.  The  patriarch 
of  the  Jews  himself  when  he  comes  to  Egypt  is  forced  by 
one  party  to  worship  Serapis,  by  the  other  Christ.  They 
have  but  one  God  who  is  no  God  ;  him  Christians,  him 
Jews,  him  all  races  worship  alike.'  To  the  disdainful  and 
sceptical  mind  of  the  emperor,  who  deified  his  own  un- 
happy minion,  Christianity,  gnosticism,  Judaism,  pagan- 
ism were  all  forms  of  one  universal  charlatanry  and  sham."  ' 

In  writing  of  Leo  the  Great  (440-461)  founder 
of  the  papacy,  Dean  Merivale  gives  a  graphic 
picture  of  the  state  of  Christianity  at  that  time. 
Space  is  here  taken  for  a  copious  extract  that  the 
weight  of  Merivale's  name  and  words  may  add 
force  to  the  facts.      He  says  : 

*'  It  will  be  admitted,  I  trust,  without  entering  upon 
disquisitions  which  would  be  inappropriate  to  this  occa- 
sion, that  the  corruptions  of  Christian  faith  against  which 
our  own  national  Church  and  many  others  rose  indignantly 
at  the  Reformation  had  for  the  most  part  struck  their 
foundations  deep  in  the  course  of  the  fifth  century  ;  that 
though  they  had  sprung  up  even  from  an  earlier  period, 
and  though  they  developed  more  in  some  directions,  and 
assumed  more  fixity  in  the  darker  times  that  followed, 
yet  the  working  of  the  true  Christian  leaven  among  the 
masses  was  never  more  faint,  the  approximation  of  Chris- 
tian usage  to  the  manners  and  customs  of  paganism  never 
really  closer,  than  in  the  age  of  which  we  are  now  speak- 

'  Lives  of  the  Fat hei's,  vol.  i.,  pp.  350-1,  Edinbureh.  1SS9. 


24  PAGANISM  I.V   CHRISTIANITY. 

ing.  We  have  before  us  many  significant  examples  of 
the  facihty  with  which  the  most  intelligent  of  the  pagans 
accepted  the  outward  rite  of  Christian  baptism,  and  made 
a  nominal  profession  of  the  faith,  while  they  retained  and 
openly  practised,  without  rebuke,  without  remark,  with 
the  indulgence  even  of  genuine  believers,  the  rites  and 
usages  of  the  paganism  they  pretended  to  have  abjured. 
We  find  abundant  records  of  the  fact  that  personages 
high  in  office,  such  as  consuls  and  other  magistrates,  while 
administering  the  laws  by  which  the  old  idolatries  were 
proscribed,  actually  performed  pagan  rites,  and  even 
erected  public  statues  to  pagan  divinities.  Still  more  did 
men,  high  in  the  respect  of  their  fellow-Christians,  allow 
themselves  to  cherish  sentiments  utterly  at  variance  with 
the  definitions  of  the  Church.  Take  the  instance  of  the 
illustrious  Bishop  Synesius.  Was  he  a  Christian,  was  he 
a  pagan  ;  who  shall  say  ?  He  was  famous  in  the  schools 
of  Alexandria  as  a  man  of  letters,  a  teacher  of  the  ancient 
philosophies,  an  admirer  of  the  pagan  Hypatia.  The 
Christian  people  of  Ptolemais,  enchanted  with  his  talents, 
demanded  him  for  their  bishop.  He  protests  not  indeed 
that  he  is  an  unbeliever — but  that  his  life  and  habits  are 
not  suitable  to  so  high  an  ofifice.  He  has  a  wife  whom 
he  cannot  abandon,  as  the  manners  of  the  age  might  re- 
quire of  him  ;  whom  he  will  not  consort  with  secretly,  as 
the  manners  of  the  age  would,  it  seems,  allow.  '  But  fur- 
ther I  cannot  believe,'  he  adds,  '  that  the  human  soul  has 
been  breathed  into  flesh  and  blood  ;  I  will  not  teach  that 
this  everlasting  world  of  matter  is  destined  to  annihilation  ^ 
the  resurrection,  as  taught  by  the  Church,  seems  to  me  a 
doubtful  and  questionable  doctrine.  I  am  a  philosopher, 
and  cannot  preach  to  the  people  popularly.'     In  short,  he 


REMAINS   OF  PAGANISM  IN   CHRISTIANITY.  2$ 

maintains  to  all  appearance  that  if  he  is  a  believer  in  Jesus 
Christ,  he  is  a  follower  of  Plato  ;  and  such  doubtless  were 
many  others.  The  people  leave  him  his  wife  and  his 
opinions,  and  insist  that  he  shall  be  their  bishop.  He 
retains  his  family  ties,  his  philosophy,  his  Platonism,  his 
rationalism,  and  accepts  the  government  of  the  Church 
notwithstanding.  Again  we  ask,  was  Synesius  a  Christian 
or  a  pagan  ?  The  instance  of  such  a  bishop,  one  probably 
among  many,  is  especially  significant ;  but  the  same  ques- 
tion arises  with  regard  to  other  men  of  eminence  of  the 
period.  Was  Boethius,  a  century  later,  the  imitator  of 
Cicero,  Christian  or  pagan  ?  Was  Simplicius,  the  com- 
mentator on  Plato  ?  Was  Ausonius,  the  playful  poet  and 
amiable  friend  of  the  Bishop  Paulinus,  who  celebrates 
Christ  in  one  poem,  and  scatters  his  allusions  to  pagan 
mythology  indiscriminately  in  many  others  ?  We  know 
that  Libanius,  the  intimate  friend  and  correspondent  of 
Basil,  was  a  pagan  of  the  pagans  ;  but  he  did  not  on  that 
account  forfeit  the  confidence  of  a  sainted  father  of  the 
Christian  Church.  So  indifferent  as  Christians  seem  to 
have  been  at  this  period  to  their  own  creed,  so  indifferent 
to  the  creed  of  their  friends  and  associates,  we  cannot 
wonder  if  it  has  left  us  few  or  but  slight  traces  of  a  vital 
belief  in  the  principles  of  divine  redemption. 

''  We  must  make,  indeed,  large  allowance  for  the  intel- 
lectual trials  of  an  age  of  transition  when  it  was  not  given 
to  every  one  to  see  his  way  between  the  demands  urged 
upon  an  intelligent  faith  by  the  traditions  of  a  brilliant 
past  on  the  one  hand,  and  the  intimations  of  an  obscure 
and  not  a  cheerful  future  on  the  other.  We  hardly 
realize,  perhaps,  the  pride  with  which  the  schools  of 
Athens   and    Alexandria   still    regarded    their    thousand 


26  PAGANISM  IX   CHRISTIANITY. 

years  of  academic  renown,  while  the  Christian  Church 
was  slowly  building  up  the  recent  theological  systems  on 
which  its  own  foundations  were  to  be  secured  for  the  ages 
to  follow.  We  need  not  complain  of  Leo,  and  other 
Christian  doctors,  if  they  shrank,  as  I  think  they  did, 
from  rushing  again  into  polemics  with  the  remnant  of  the 
philosophers,  whose  day,  they  might  think,  was  sure  to 
close  at  no  distant  date.  But  the  real  corruption  of  the 
age  was  shown  in  the  unstinted  adoption  of  pagan  usages 
in  the  ceremonial  of  the  Christian  Church,  with  all  the 
baneful  effects  they  could  not  fail  to  produce  on  the 
spiritual  training  of  the  people.  There  are  not  wanting, 
indeed,  passages  in  the  popular  teachings  of  St.  Leo,  in 
which  he  beats  the  air  with  angry  denunciations  of  augu- 
ries, and  sortilege,  and  magic,  stigmatizes  idolatry  as  the 
worship  of  demons,  and  the  devil  as  the  father  of  pagan 
lies.  But  neither  Leo,  nor,  I  think,  the  contemporary 
doctors  of  the  Church,  seem,  to  have  had  an  adequate 
sense  of  the  process  by  which  the  \vhole  essence  of  pagan- 
ism was  throughout  their  age  constantly  percolating  the 
ritual  of  the  Church  and  the  hearts  of  the  Christian  multi=- 
tude.  It  is  not  to  these  that  we  can  look  for  a  warning 
that  the  fasts  prescribed  by  the  Church  had  their  parallel 
in  the  abstinence  imposed  by  certain  pagan  creeds,  and 
required  to  be  guarded  and  explained  to  the  people  in 
their  true  Christian  significance  ;  that  the  monachism 
they  extolled  so  warmly,  and  which  spread  so  rapidly, 
was  in  its  origin  a  purely  pagan  institution,  common  to 
the  religions  of  India,  Thibet,  and  Syria,  with  much,  no 
doubt,  to  excuse  its  extravagance  in  the  hapless  condition 
of  human  life  at  the  period,  but  with  little  or  nothing  to 
justify  it  in  the  charters  of  our  Christian  belief ;  that  the 


REMAINS   OF  PAGANISM  IN  CHRISTIANITY.  2/ 

canonizing  of  saints  and  martyrs,  the  honors  paid  them, 
and  the  trust  reposed  in  them,  were  simply  a  revival  of 
the  old  pagan  mythologies;  that  the  multiplication  of 
formal  ceremonies,  with  processions  and  lights  and  incense 
and  vestments,  with  images  and  pictures  and  votive  offer- 
ings, was  a  mere  pagan  appeal  to  the  senses,  such  as  can 
never  fail  to  enervate  man's  moral  fibre ;  that,  in  short, 
the  general  aspect  of  Christian  devotion,  as  it  met  the 
eye  of  the  observer,  was  a  faint  and  rather  frivolous  imita- 
tion of  the  old  pagan  ritual,  the  object  of  which,  from 
first  to  last,  was  not  to  instruct,  or  elevate  man's  nature, 
but  simply  to  charm  away  the  ills  of  life  by  adorning  and 
beautifying  his  present  existence."  ' 

Witness  also  the  following  from  Westropp  and 
Wake  : 

''  In  popular  customs,  and  even  in  religious  institutions, 
these  things  are  as  plainly  perceived  to-day  as  when 
Adonis  and  Astarte  were  the  Gods  of  the  former  world. 
The  sanctities,  the  powers,  the  symbols,  and  even  the 
utensils  of  the  ancient  faith  have  been  assumed,  if  not 
usurped  or  legitimately  inherited,  by  its  successors.  The 
two  holies  of  the  Gnostics  and  Neo-Platonists,  Sophia  and 
Eirene — Wisdom  and  Peace — were  adopted  as  saints  in 
the  calendar  of  Constantinople.  Dionysius,  the  god  of 
the  mysteries,  reappears  as  St.  Denys  in  France,  St. 
Liberius,  St.  Eleutherius,  and  St.  Bacchus  ;  there  is  also 
a  St.  Mithra ;  and  even  Satan,  prince  of  shadows,  is 
revered  as  St.  Satur  and  St.  Swithin.     Their  relics  are  in 

'  Four  Lectures  on  Some  Epochs  of  Early  Church  History,  by  Charles 
Merivale,  D.D.,  Dean  of  Ely,  pp.  149-155,  New  York,  Randolph;  no 
date. 


2S  PAGANISM  I.y   CHRISTIANITY. 

keeping.  The  holy  virgin  Astraea  or  Astarte,  whose  re- 
turn was  announced  by  Virgil  in  the  days  of  Augustus,  as 
introducing  a  new  golden  age,  now  under  her  old  designa- 
tion of  Blessed  Virgin  and  Queen  of  Heaven,  receives 
homage  as  *  the  one  whose  sole  divinity  the  whole  orb  of 
the  earth  venerates.'  The  Mother  and  Child,  the  latter 
adorned  with  the  nimbus  or  aureole  of  the  ancient  sun- 
gods,  are  now  the  objects  of  veneration  as  much  as  were 
Ceres  and  Bacchus,  or  Isis  and  Horus,  in  the  mysteries. 
Nuns  abounded  alike  in  Christian  and  Buddhist  countries, 
as  they  did  formerly  in  Isis-worshipping  Egypt  ;  and  if 
their  maidenhood  is  not  sacrificed  at  the  shrine  of  Baal- 
Peor,  or  any  of  his  cognate  divinities,  yet  it  is  done  in  a 
figure  ;  they  are  all  *  brides  of  the  Saviour.'  Galli  sing 
in  the  churches,  and  consecrated  women  are  as  numerous 
as  of  old.  The  priestly  vestments  are  like  those  formerly 
used  in  the  worship  of  Saturn  and  Cybele  ;  the  Phrygian 
cap,  the  pallium,  the  stole,  and  the  alb.  The  whole 
Pantheon  has  been  exhausted,  from  the  Indus,  Euphrates, 
and  the  Nile,  to  supply  symbolic  adornment  for  the 
apostles'  successors.  Hercules  holds  the  distaff  of  Om- 
phale.  The  Lily  has  superseded  the  Lotus,  and  celibacy 
is  exalted  above  the  first  recorded  mandate  of  God  to 
mankind. 

"  It  is  true,  doubtless,  that  there  is  not  a  fast  or  festival, 
procession  or  sacrament,  social  custom  or  religious  symbol, 
that  did  not  come  '  bodily  '  from  the  previous  paganism. 
But  the  pope  did  not  import  them  on  his  own  account ; 
they  had  already  been  transferred  into  the  ecclesiastical 
structure,  and  he  only  accepted  and  perhaps  took  advan- 
tage of  the  fact.     Many  of  those  who  protest  because  of 


REMAINS   OF  PAGANISM   IN   CHKISTIANIT Y .  29 

these  corruptions  are  prone  to  imitate  them  more  or  less, 
displaying  an  engrafting  from  the  same  stock."  ' 

A  late  German  writer  of  note  and  authority, 
Lechler,  thus  states  the  relative  influence  of 
paganism  and  Judaism  on  early  Christianity  : 

''  Putting  together  all  that  has  been  said,  we  get  the  im- 
pression that,  in  respect  to  the  Gentile  Christians  in  the 
second  half  of  the  Apostolic  age,  heathenism  was  the 
vastly  predominant  power  that  partly  from  without 
threatened  the  Church,  and  partly  from  within  prepared 
the  most  hazardous  disputes.  It  was  an  anti-Christian 
gnosis  proceeding  from  heathen  ideas  ;  frequently  also  a 
moral  error  stained  with  heathen  licentiousness,  that  be- 
came dangerous  to  souls.  On  the  other  hand,  according 
to  all  the  documents  of  that  later  apostolic  time  that  we 
possess,  Judaism,  broken  as  a  political  power,  was  no 
longer  a  dangerous  opponent  of  the  Church  of  Christ  as  a 
spiritual  power ;  the  time  in  which  Judaizing  errorists 
possessed  a  powerful  influence  over  spirits  was  visibly 
passed."  ^ 

With  such  a  preview,  made  up  from  writers  of 
such  authority  and  ability,  the  fact  of  the  existence 
of  an  immense  amount  of  pagan  residuum  in 
Christianity  is  placed  beyond  question.  The  reader 
may  be  surprised ;  may  shrink  from  such  facts. 
But   shrinking  from  facts,  or  denying  them,  does 

^  Ancient  Symbol  Worship,  Westropp  and  Wake,  pp.  94,  g6,  New  York, 

1874- 

^  Apostolic  and  Post- Apostolic  Times,  (i.  V.  Lechler,  D.D..  pp.  262,  363. 


30  PAGANISM  IN   CHRISTIANITY, 

not  remove  or  destroy  them.  Facts  are  immortal. 
He  who  will  take  the  trouble  to  follow  through  the 
successive  chapters  will  see  by  what  means,  and  in 
what  ways,  Christianity  was  corrupted,  and  whence 
came  the  pagan  residuum  that  yet  remains.  Sug- 
gestions in  outline  will  also  be  found,  as  to  how  the 
remaining  residuum  can  be  removed. 


CHAPTER  II. 

PAGAN  METHODS  OF  INTERPRETING    THE    SCRIPTURES. 

Contrast  between  the  Christianity  of  the  New  Testament  and  That  of  the 
Later  Centuries — Gnosticism  and  Allegorical  Interpretation — Testi- 
mony of  Harnack  and  Bauer  Concerning  the  "  Hellenization  of  Chris- 
tianity"— Hatch  on  "  Pagan  Exegesis" — The  "  Fathers  "  as  Allegorists  ; 
Justin,  Clement  of  Alexandria,  Barnabas,  and  Others — Examples  :  "  The 
Red  Heifer  a  Type  of  Christ  "  ;  "  Spiritual  Circumcision  "  ;  "  Scrip- 
tural Significance  of  Foods"  ;  "  The  Cross  in  the  Old  Testament"  ; 
"  Why  Are  There  One  Hundred  and  Fifty  Psalms?"  "  The  Phoenix  a 
Type  of  the  Resurrection  "  ;  "  Gnostic  Exposition  of  the  Decalogue  "  ; 
"  Types  of  Christ  "  ;  Various  Examples  from  Augustine. 

THE  student  of  history  cannot  fail  to  note  the 
wide  difference  between  the  Christianity  of 
the  New  Testament  period  and  that  of  the  fourth 
century.  The  religion  which  Christ  taught  was  a 
direct  outgrowth  of  Judaism.  His  mission  was 
''not  to  destroy  but  to  fulfil."  This  He  did  by 
giving  a  higher  conception  and  a  broader  view  of  all 
which  Judaism  had  held  hitherto.  He  gave  a  new 
meaning  to  the  fatherhood  of  God.  He  explained 
and  enforced  the  moral  precepts  of  the  Old  Testa- 
ment, developing  their  deeper  spiritual  sense,  and 
giving  them  a  new  application  to  the  inner  life  of 
men.      He    enlarged    Judaism  without  destroying 


32  PAGANISM  IX   CHRISTIANITY. 

it.  He  clarified  and  intensified  the  ten  command- 
ments. He  discarded  the  outward  formaUties  of 
the  Jews,  and  "reached  the  heart  of  things"  by 
His  interpretation  of  the  ancient  Scriptures,  by 
His  new  precepts,  and  by  His  example.  He  de- 
veloped Christianity  within  the  Jewish  Church, 
making  it  the  efflorescence  of  all  that  was  best  in 
the  ancient  dispensation. 

Christ  presented  love  for  God,  for  truth,  and 
for  man,  as  the  mainspring  of  action  in  all  religious 
living.  Under  His  teachings  Christianity  arose  as 
a  new  life,  springing  from  the  law  of  God,  written 
in  the  hearts  of  men.  New  Testament  Christian- 
ity was  a  life  born  of  love,  and  finding  expression 
in  loving  obedience.  It  was  a  system  of  right 
living,  as  in  the  divine  presence,  and  by  the  help 
of  the  divine  Spirit.  Men  were  drawn  to  each 
other  and  to  Christ  by  the  power  of  this  love. 
Such  was  Christianity  at  its  birth. 

The  earliest  Christian  congregations  were  com- 
munities for  holy  living,  upon  the  ground  of  a 
mutual  faith  in  Christ.  They  expected  still  greater 
revelations  of  Him,  and  through  Him,  in  the  near 
future.  The  facts  connected  with  His  life  and  the 
memory  of  His  teachings  formed  the  soil  in  which 
Christianity  had  its  earliest  roots.  A  common 
hope  and  the  struggle  for  holy  living  according  to 
the  law  of  God  bound  these  communities  together. 


INTER  PR  Er/XG    THE    SCRIPTURES.  33 

They  were  made  up  of  Jews  alone,  or  of  Jews 
and  those  Gentiles  who  had  been  converts  to 
Judaism.  Beyond  this  common  hope  there  was 
no  settled  doctrine,  no  formal  ecclesiastical  oreani- 
zation.  There  were  no  written  scriptures  except 
the  Old  Testament.  As  the  history  of  Christianity' 
progressed,  its  enlarging  spirit  brought  about  a 
conflict  with  the  narrower  phases  of  Judaism,  and 
hence  more  or  less  antagonism  towards  certain 
Judaistic  interpretations  of  the  Old  Testament. 

The  Christianity  of  the  third  and  fourth  cen- 
turies presents  the  strongest  possible  contrast 
when  placed  alongside  of  that  which  existed 
during  the  New  Testament  period.  The  Sermon 
on  the  Mount  was  the  promulgation  of  a  new  law 
of  conduct.  *'  The  Nicene  Creed  is  a  statement 
partly  of  historical  facts,  and  partly  of  dogmatic 
inferences."^  Some  adequate  reason  must  be  found 
for  this  difference.  How  did  this  change  in  the 
central  character  of  Christianity  come  to  pass  ? 
By  what  influences  was  it  transformed  from  a 
system  of  right  living  to  a  system  of  metaphysical 
belief  ;  to  right  thinking  rather  than  right  doing  ? 
The  answer  is  suggested  by  the  fact  that  this 
change  in  character  is  contemporaneous  with  the 
transferring  of  Christianity  from  Semitic  to  Greek 
influence.     Thus  we  are  brought  to  face  the  fact 

'  Cf.  Hibbert  Lectures  for  1888,  by  Edwin  Hatch,  D.D.,  Lecture  i. 
3 


34  PAGANISM  IN  CHRISTIANITY. 

that  the  religion  of  a  given  people  at  a  given  time 
bears  certain  definite  relations  to  the  mental  atti- 
tude of  that  time.  Religion  is  a  part  of  common 
life  which  cannot  be  separated  from  its  surround- 
ings. While  we  may  consider  religious  problems 
as  distinct  from  other  questions,  they  can  never  be 
understood  except  as  a  part  of  the  complex  life 
with  which  they  are  interwoven. 

We  therefore  must  commence  by  inquiring  after 
the  characteristics  of  the  pagan  world  into  which 
the  infant  Christianity  passed  when  the  stream  of 
its  history  left  the  soil  of  Palestine  and  entered  the 
field  of  Greek  and  Roman  Influences. 

Gnosticism. 

Long  before  the  time  of  Christ  the  Oriental 
religions  had  developed  a  system  of  philosophy  in 
which  were  the  seeds  of  that  which  in  later  times 
was  known  as  gnosticism.  This  claimed  to  hold 
within  Itself  "the  knowledge  of  God  and  of  man, 
of  the  being  and  the  providence  of  the  former,  and 
of  the  creation  and  destiny  of  the  latter."^  In  Its 
journey  westward  this  system  had  mingled  with 
Jewish  thought  and  given  rise  to  the  Kabbalists  or 
Jewish  Gnostics.  In  the  Oriental  religions  all  ex- 
ternal   phenomena  expressed   a  hidden   meaning. 

^  vSee  The  Gnostics  and  Their  Refnains,  by  C.  W,  King,  M.A.  p.  5,  Lon- 
don, 1887. 


INTERPRETING    THE    SCRIPTURES.  35 

Applying  this  doctrine  to  the  Scriptures,  the  Jew- 
ish Gnostics  taught  that  a  hidden  meaning  was  to 
be  found  in  all  laws,  ceremonies,  and  rituals.  They 
invented  the  theory  that  a  secret  tradition  had 
been  handed  down  from  the  time  of  Moses  ;  the 
interpretation  of  the  Jewish  Scriptures  had  been 
greatly  perverted  in  this  way.  Gnosticism  said : 
"  Nothing  is  what  it  seems  to  be  ;  everything  tan- 
gible is  the  symbol  of  something  invisible.  By 
this  means  the  history  of  the  Old  Testament  was 
sublimated  into  a  history  of  the  emancipation  of 
reason  from  sense.^  This  application  of  the  alle- 
gorical method  of  interpretation  to  the  Old  Testa- 
ment enabled  pagan  philosophers  to  draw  from  it 
whatever  fancies  they  chose.  This  method  also 
favored  a  tendency  among  the  early  Christians  to 
interpret  the  Old  Testament  so  as  to  find  upon  every 
leaf  of  the  book  some  reference  to  Christ  and  the 
Christian  religion.  Thus  gnosticism  had  prepared 
the  way  for  the  obliteration  of  the  concrete  posi- 
tiveness  of  the  Old  Testament,  and  destroyed  its 
authority  in  a  great  degree. 

The  entire  Grecian  world  was  thoroughly  perme- 
ated as  to  its  literature  and  philosophy  with  the 
spirit  and  practice  of  gnosticism.  It  formed  the 
bridge  between  Judaism  on  its  intellectual  side,  andi 
the  Oriental,  Grecian,  and  Egyptian  cults.     When 

'  See  Harnack,  Dogmengeschichte,  vol.  i.,  chap.  4. 


38  PAGANISM  IN   CHRISTIANITY. 

surrender  the  Old  Testament  that  they  might  make  it  more 
easy  to  estabhsh  the  union  between  the  two  powers,  and 
to  gain  the  possibility  of  proclaiming  the  absoluteness  of 
.Christianity. 

"  We  may  also  consider  the  majority  of  the  gnostic 
efforts  as  efforts  to  transform  Christianity  into  a  theosophy, 
or,  so  to  say,  into  a  system  of  revealed  metaphysics,  with  a 
complete  disregard  for  the  Jewish  Old  Testament  founda- 
tion, on  which  it  originated,  and  by  the  use  of  the  Pauline 
ideas.  We  can  also  compare  later  writers,  such  as  Barna- 
bas and  Ignatius,  with  the  so-called  Gnostics,  by  which 
the  latter  will  be  seen  to  possess  a  well  formulated  theory, 
and  the  former  to  be  in  possession  of  fragments  which 
bear  a  remarkable  likeness  to  said  theory."  ^ 

Bauer,  a  careful  student  of  gnosticism,  gives  a 
description  of  its  mission  and  methods  which  shows 
how  it  was  prepared  to  exert  such  a  controlling 
influence  on  the  history  of  early  Christianity,  and 
how  destructive  that  influence  was  in  the  matter  of 
biblical  interpretation.      He  says  : 

"  Gnosis  and  allegory  are  essentially  allied  conceptions  ; 
and  this  affords  us  a  very  marked  indication  of  the  path 
which  will  really  lead  us  to  the  origin  of  gnosticism  ;  for 
we  shall  find  that  allegory  plays  an  important  part  in 
most  of  its  systems,  especially  in  those  which  exhibit  its 
original  form. 

"  It  is  well  known  that  allegory  is  the  soul  of  the  Alex- 
andrian religious  philosophy.     Nothing  else,  indeed,  can 

^  Dogrnengeschichtc,  vol.  i.,  chap.  4. 


INTERPRETING    THE    SCRIPTURES.  39 

enable  us  to  understand  the  rise  of  the  latter,  so  closely 
is  allegory  interwoven  with  its  very  nature.  Allegory  is 
in  general  the  mediator  between  philosophy  and  the 
religion  which  rests  upon  j^ositive  tradition.  Wherever 
it  is  seen  on  a  large  scale,  we  notice  that  philosophical 
views  have  arisen  side  by  side  with,  and  independently  of, 
the  existing  religion  ;  and  that  the  need  has  arisen  to 
bring  the  ideas  and  doctrines  of  philosophy  into  harmony 
with  the  contents  of  the  religious  belief.  In  such  circum- 
stances, allegory  appears  in  the  character  of  mediator.  It 
brings  about  the  desired  conformity  by  simply  interpret- 
ing the  belief  in  the  sense  of  the  philosophy.  Religious 
ideas  and  narratives  are  thus  clothed  with  a  figurative 
sense,  which  is  entirely  different  from  their  literal  mean- 
ing. It  was  thus  that  allegory  arose  before  the  Christian 
time  among  the  Greeks.  The  desire  was  felt  first  by 
Plato,  and  afterward  still  more  strongly  by  the  Stoics,  to 
turn  the  myths  of  the  popular  religion  to  account  on  be- 
half of  their  philosophical  ideas,  and  so  to  bridge  over  the 
gulf  between  the  philosophical  and  the  popular  mind  ; 
and  with  this  view  they  struck  out  the  path  of  allegory, 
of  allegorical  interpretation  of  the  myths.  It  is  well 
known  what  extensive  use  the  Stoics  made  of  allegory 
when  they  wished  to  trace  their  own  ideas  of  the  philoso- 
phy of  nature  in  the  gods  of  popular  belief,  and  the 
narratives  concerning  them. 

"■  But  in  Alexandria,  this  mode  of  interpretation  assumed 
still  greater  importance.  Here  it  had  to  solve  the  weighty 
problem,  how  the  new  ideas  that  had  forced  their  way 
into  the  mind  and  consciousness  of  the  Jew,  were  to  be 
reconciled  with  his  belief  in  the  authority  of  his  sacred 
religious  books.     Allegory  alone  made  it  possible  to  him, 


40  PAGANISM  IN  CHRISTIANITY. 

on  the  one  hand,  to  admire  the  philosophy  of  the  Greeks^ 
and  in  particular  of  Plato,  and  to  make  its  ideas  his  own  ; 
and,  on  the  other,  to  reverence  the  Scripture  of  the  Old 
Testament  as  the  one  source  of  divinely  revealed  truth. 
The  sacred  books  needed  but  to  be  explained  allegorically, 
and  then  all  that  was  wished  for,  even  the  boldest  specu- 
lative ideas  of  the  Greek  mind,  could  be  found  in  the 
books  themselves.  How  widely  this  method  was  prac- 
tised in  Alexandria,  may  be  judged  from  the  writings  of 
Philo,  in  which  we  see  the  most  extensive  use  made  of 
allegorical  interpretation,  and  find  the  contents  of  the  Old 
Testament  blended  intimately  with  everything  that  the 
systems  of  Greek  philosophy  could  offer.  But  it  would 
be  quite  erroneous  to  think  that  it  was  nothing  but 
caprice  and  the  unchecked  play  of  fancy,  that  called  forth 
this  allegorical  explanation  of  the  Scriptures,  which  came 
to  exercise  such  influence.  For  to  the  Alexandrian  Jew, 
at  the  stage  of  scriptural  development  which  he  had  now 
reached,  with  his  consciousness  divided  between  his  an- 
cestral Hebraism  and  modern  Hellenism,  this  allegorizing 
was  a  necessary  form  of  consciousness  ;  and  so  little  did 
he  dream  that  the  artificial  link  by  which  he  bound 
together  such  diverse  elements  was  a  thing  he  had 
himself  created,  that  all  the  truth  which  he  accepted 
in  the  systems  of  Greek  philosophy  seemed  to  him  to 
be  nothing  but  an  emanation  from  the  Old  Testament 
revelation. 

"  Now  the  gnostic  systems  also,  for  the  most  part,  make 
very  free  use  of  the  allegorical  method  of  interpretation ; 
and  this  is  enough  to  apprise  us  that  we  must  regard 
them  under  the  same  aspect  as  the  Alexandrian  religious 
philosophy.      As    far    as    we    are    acquainted    with    the 


INTERPRETING    THE   SCRIPTURES.  41 

writings  of  the  Gnostics,  we  see  them  to  have  been  full 
of  allegorical  interpretations,  not  indeed  referring,  as 
with  Philo,  to  the  books  of  the  Old  Testament  (for  their 
attitude  toward  the  Old  Testament  was  entirely  different 
from  his) ;  but  to  those  of  the  New,  which  were  for 
the  Gnostics  what  the  books  of  the  Old  Testament  were 
for  Philo. 

"  In  order  to  give  their  own  ideas  a  Christian  stamp, 
they  applied  the  allegorical  method,  as  much  as  possible, 
to  the  persons  and  events  of  the  Gospel  history,  and 
especially  to  the  numbers  that  occur  in  it.  Thus  for  the 
Valentinians  the  number  thirty  in  the  New  Testament, 
especially  in  the  life  of  Jesus,  was  made  to  signify  the 
number  of  their  aeons ;  the  lost  wandering  sheep  was  for 
them  their  Achamoth  ;  and  even  the  utterances  of  Jesus, 
which  contain  a  perfectly  simple  religious  truth,  received 
from  them  a  sense  referring  to  the  doctrines  of  their 
system. 

''The  lately  discovered  PJiilosopJiouinena  of  the  pseudo- 
Origen  who  undertook  the  task  of  refuting  all  the  here- 
sies show  us  even  more  clearly  than  before  what  an 
extensive  use  the  Gnostics  made  of  allegory. 

"  They  applied  it  not  merely  to  the  books  of  the  Old  and 
New  Testaments,  but  even  the  products  of  Greek  litera- 
ture, for  instance,  to  the  Homeric  poems ;  their  whole 
mode  of  view  was  entirely  allegorical. 

''  The  whole  field  of  ancient  mythology,  astronomy,  and 
physics,  was  laid  under  contribution  to  support  their 
views.  They  thought  that  the  ideas  that  were  the  highest 
objects  of  their  thought  and  knowledge  were  to  be  found 
expressed  everywhere."  ' 

^  Bauer,  Church  Hist.,  vol.  i.,  p.  191,  London,  1878. 


42  PAGANISM  IN  CHRISTIANITY. 

Hatch  offers  important  testimony  as  to  the 
pagan  elements  in  early  exegesis,  in  these  words  : 

"  The  earliest  methods  of  Christian  exegesis  were  con- 
tinuations of  the  methods  which  were  common  at  the 
time  to  both  Greek  and  Grasco-Juda^an  writers.  They 
were  employed  on  the  same  subject-matter.  Just  as  the 
Greek  philosophers  had  found  their  philosophy  in  Homer, 
so  Christian  writers  found  in  him  Christian  theology. 
When  he  represents  Odysseus  as  saying,'  '  The  rule  of 
many  is  not  good  ;  let  there  be  one  ruler,'  he  means  to 
indicate  that  there  should  be  but  one  God  ;  and  his  whole 
poem  is  designed  to  show  the  mischief  that  comes  of 
having  many  gods."^  When  he  tells  us  that  Hephaestus 
represented  on  the  shield  of  Achilles  '  the  earth,  the 
heaven,  the  sea,  the  sun  that  rests  not,  and  the  moon  full- 
orbed,'  ^  he  is  teaching  the  divine  order  of  creation  which 
he  learned  in  Egypt  from  the  books  of  Moses."  So 
Clement  of  Alexandria  interprets  the  withdrawal  of 
Oceanus  and  Tethys  from  each  other  to  mean  the  separa- 
tion of  land  and  sea.^  And  he  holds  that  Homer  when 
he  makes  Apollo  ask  Achilles,  *  Why  fruitlessly  pursue 
him,  a  god,'  meant  to  show  that  the  divinity  cannot 
be  apprehended  by  the  bodily  powers."  " 

"  Some  of  the  philosophical  schools  which  hung  upon 
the  skirts  of  Christianity  mingled  such  interpretations  of 

^  Horn.,  //.,  ii.,  204. 

^  Ps.  Justin,    (probably    Apollonius,     see    Driiseke,    in    the    Jahrb.  f. 
Protestant  Thcologie,  1885,  p.  144),  chap.  xvii. 
2  Horn.,  //.,  xviii.,  483. 
^  Ps.  Justin.,  chap,  xxviii. 

^  Horn.,  //.,  xiv.,  206  ;  also  Clem.  Alex.,  Stroma.,  v.,  14. 
*  //.,  xxii.,  8  ;  Clem.  Alex.,  Stroma.,  v.,  14. 


INTERPKKriNG    THE   SCRIPTURES.  43 

Greek  mythology  with  similar  interpretations  of  the  Old 
Testament.  For  example,  the  writer  to  whom  the  name 
Simon  Magus  is  given,  is  said  to  have  '  interpreted  in 
whatever  way  he  wished  both  the  writings  of  Moses  and 
also  those  of  the  Greek  poets  ' '  ;  and  the  Ophite  writer, 
Justin,  evolves  an  elaborate  cosmogony  from  a  story  of 
Herakles  narrated  in  Herodotus/  combined  with  the 
story  of  the   Garden    of    Eden.^     .     .     . 

*'  A  large  part  of  such  interpretation  was  inherited. 
The  coincidences  of  mystical  interpretation  between  Philo 
and  the  Epistle  of  Barnabas  show  that  such  interpretation 
were  becoming  the  common  property  of  Jews  and  Juda^o- 
Christians.  But  the  method  was  soon  applied  to  new 
data.  Exegesis  became  apologetic.  Whereas  Philo  and 
his  school  had  deaft  mainly  with  the  Pentateuch,  the 
early  Christian  writers  came  to  deal  mainly  with  the 
prophets  and  poetical  books ;  and  whereas  Philo  was 
mainly  concerned  to  show  that  the  writings  of  Moses  con- 
tained Greek  philosophy,  the  Christian  writers  endeavored 
to  show  that  the  writings  of  the  Hebrew  preachers  and 
poets  contained  Christianity ;  and  whereas  Philo  had 
been  content  to  speak  of  the  writers  of  the  Old  Testa- 
ment, as  Dio  Chrysostom  spoke  of  the  Greek  poets,  as 
having  been  stirred  by  a  divine  enthusiasm,  the  Christian 
writers  soon  came  to  construct  an  elaborate  theory  that 
the  poets  and  preachers  were  but  as  the  flutes  through 
which  the  breath  of  God  flowed  in  divine  music  into 
the  soul."  * 


'  Hippol.,  Philosophoumena,  vi.,  14. 

'  Kerod.,  iv.,  8-10. 

^  Hippol.,  v.,  21. 

*'  Hibbert  Lectures  for  188S,  Lecture  iii.,  pp.  69,  70,  72. 


44  PAGANISM  JN  CHRISTIANITY, 

The  Fathers  as  Allegorists, 

Beginning  with  Justin,  the  leaders  of  thought 
in  the  Church,  from  the  middle  of  the  second  cen- 
tury, were  men  who  had  been  brought  up  as  pagan 
philosophers,  or  educated  under  pagan  influence. 
It  was  therefore  unavoidable  that  this  corrupting 
system  of  exegesis  should  be  applied  to  the  books 
of  the  New  Testament.  This  was  done  by  the 
Gnostics,  according  to  their  theory  that  the  true 
meaning  of  all  writings  was  hidden.  Christ's  life 
presented  many  difficulties  to  the  philosophers. 
To  explain  its  seeming  contradiction,  they  resolved 
the  mission  of  Christ  into  a  series  of  superhuman 
movements,  and  the  New  Testament  into  a  sort  of 
hieroglyphic  record  of  those  movements.  Instance  : 
Simeon,  taking  the  young  Christ  in  his  arms  in  the 
temple, 

*'  was  a  type  of  the  Demiurge,  who,  on  the  arrival  of  the 
Saviour,  learned  his  own  change  of  place,  and  gave  thanks 
to  Bythus.  They  also  assert  that  by  Anna,  who  is  spoken 
of  in  the  Gospel  as  a  prophetess,  and  who,  after  living 
seven  years  with  her  husband,  passed  all  the  rest  of  her 
life  in  widowhood  until  she  saw  the  Saviour,  and  recog- 
nized Him,  and  spoke  of  Him  to  all,  was  most  plainly 
indicated  Achamoth,  who,  having  for  a  little  while  looked 
upon  the  Saviour  with  his  associates,  and  dwelling  all  the 
rest  of  the  time  in  the  intermediate  place,  waited  for  Him 
till  He  should  come  again  and  restore  her  to  her  proper 


INTERPRETING    THE   SCRIPTURES.  45 

consort.  Her  name,  too,  was  indicated  by  the  Saviour 
when  he  said,  '  Yet  wisdom  is  justified  by  her  children.* 
•This,  too,  was  done  by  Paul  in  these  words,  *  But  we 
speak  wisdom  among  them  that  are  perfect.'  They  de- 
clare also  that  Paul  has  referred  to  the  conjunctions 
within  the  Pleroma,  showing  them  forth  by  means  of  one  ; 
for,  when  writing  of  the  conjugal  union  in  this  life,  he 
expressed  himself  thus :  *  This  is  a  great  mystery,  but  I 
speak  concerning  Christ  and  the  Church.'  "  * 

Another  instance  is  found  in  the  Interpreta- 
tion which  they  made  of  the  raising  of  Jairus' 
daughter  ' 

"  They  maintain  further,  that  that  girl  of  twelve  years 
old,  the  daughter  of  the  ruler  of  the  synagogue,  whom 
the  Lord  approached  and  raised  from  the  dead,  was  a 
type  of  Achamoth,  to  whom  their  Christ,  by  extending 
himself,  imparted  shape,  and  whom  he  led  anew  to  the 
perception  of  that  light  which  had  forsaken  her.  And 
that  the  Saviour  appeared  to  her  when  she  lay  outside  of 
the  Pleroma  as  a  kind  of  abortion,  they  affirm  Paul  to 
have  declared  in  his  Epistle  to  the  Corinthians  (in  these 
words) :  '  And  last  of  all.  He  appeared  to  me  also,  as  to 
one  born  out  of  due  time.'  Again,  the  coming  of  the 
Saviour  with  His  attendants,  to  Achamoth  is  declared  in 
like  manner  by  him  in  the  same  epistle,  when  he  says : 
*  A  woman  ought  to  have  a  veil  upon  her  head,  because  of 
the  angels.'  Now  that  Achamoth,  when  the  Saviour  came 
to  her,  drew  a  veil  over  herself  through  modesty,  Moses 
rendered  manifest  when  he  put  a  veil  upon  his  face.    Then, 

^  Irenaeus,  Against  Heresies,  book  i.,  chap.  viii. 


46  PAGANISM  IN  CHRISTIANITY, 

also,  they  say  that  the  passions  which  she  endured  were 
indicated  by  the  Lord  upon  the  cross.  Thus,  when  He 
said,  '  My  God,  my  God,  why  hast  thou  forsaken  me?' 
he  simply  showed  that  Sophia  was  deserted  by  the  light, 
and  was  restrained  by  Horos  from  making  any  advance 
forward.    Her  anguish  again  was  indicated  when  He  said, 

*  My  soul  is  exceeding  sorrowful,  even  unto  death  '  ;  her 
fear  by  the  words,  'Father,  if  it  be  possible,  let  this  cup 
pass  from  me ' ;  and  her  perplexity,  too,  when  He  said, 

*  And  what  I  shall  say,  I  know  not.'  "' 

This  Method  Opposed  by  Some. 

Some  of  the  early  Fathers,  those  who  were  least 
tinctured  with  Greek  thought,  especially  Tertullian, 
opposed  this  method  at  the  first.  He  declared 
that  it  was  one  of  the  arts  of  Satan,  against  which 
Christians  must  wrestle.  •  But  the  system  was  too 
deep-seated  in  all  the  prevailing  currents  of  influ- 
ence to  be  displaced.  Even  while  Tertullian  was 
opposing  it,  it  was  tightening  its  grasp  upon  the 
Christian  communities  ;  a  grasp  which  is  by  no 
means  yet  removed.  Starting  first  at  Alexandria 
and  strengthened  by  the  union  of  Greek  philosophy 
and  Hebrew  theology,  it  gathered  force  like  an 
increasing  tide,  and  overwhelmed  all  other  forms 
of  exegesis.  A  pertinent  example  is  found  in 
Clement  of  Alexandria,  in  a  philippic  against  the 
Sophists  : 

'  Irengeus,  Against  Heresies^  book  i.,  chap.  viii. 


INTERPRETIXG    THE   SCRIPTURES.  47 

'*  Look  to  the  tongue  and  to  the  words  of  the  glozing  man, 
But  you  look  on  no  work  that  has  been  done  ; 
But  each  one  of  you  walks  in  the  steps  of  a  fox, 
And  in  all  of  you  is  an  empty  mind." 

Clement  of  Alexandria  comments  on  this  as 
follows  : 

''This,  I  think,  is  signified  by  the  utterance  of  the 
Saviour,  '  The  foxes  have  holes,  but  the  Son  of  man  hath 
not  where  to  lay  his  head.*  For  on  the  believer  alone, 
who  is  separated  entirely  from  the  rest,  who  by  the 
Scripture  are  called  wild  beasts,  rests  the  head  of  the 
universe,  the  kind  and  gentle  Word,  '  Who  taketh  the 
wise  in  their  own  cr^tiness.  For  the  Lord  knoweth  the 
thoughts  of  the  wise,  that  they  are  vain ' ;  the  Scripture 
calling  those  the  wise  {aoq)ov?)  who  are  skilled  in  words 
and  arts,  sophists  (Gocpiara^^y  ^ 

In  another  place  the  story  of  the  feeding  of  the 
multitude  by  Christ  is  explained  in  these  words  : 

"  And  the  Lord  fed  the  multitude  of  those  that  reclined 
on  the  grass  opposite  to  Tiberias  with  the  two  fishes  and 
the  five  barley  loaves,  indicating  the  preparatory  training 
of  the  Greeks  and  Jews  previous  to  the  divine  grain, 
which  is  the  food  cultivated  by  the  law.  For  barley  is 
sooner  ripe  for  the  harvest  than  wheat ;  and  the  fishes 
signified  the  Hellenic  philosophy  that  was  produced  and 
moved  in  the  midst  of  the  Gentile  billow,  given,  as  they 
were,  for  copious  food  to  those  lying  on  the  ground,  in- 
creasing no  more,  like  the  fragments  of  the  loaves,  but 

'  Stroma,    hook  i.,  chap.  iii. 


48  PAGANISM  IN   CHRISTIANITY. 

having  partaken  of  the  Lord's  blessing,  had  breathed  into 
them  the  resurrection  of  God-head  through  the  power  of 
the  Word.  But  if  you  are  curious,  understand  one  of  the 
fishes  to  mean  the  curriculum  of  study,  and  the  other  the 
philosophy  which  supervenes.  The  gatherings  point  out 
the  word  of  the  Lord."  ' 

Christianity,  according  to  the  New  Testament, 
could  not  be  developed  under  such  exegesis. 
These  pagano-Christlan  leaders  had  still  greater 
love  for  the  allegorical  method  because  it  enabled 
them  to  "explain  away"  the  dif^culties  which  they 
found  in  considering  Christianity — as  they  con- 
ceived of  it — to  be  the  product  of  the  old  Testament. 
From  the  first  they  had  identified  the  God  of  the 
Old  Testament  with  the  Demiurge,  the  creator  of 
the  world  and  of  matter,  in  which  was  only  evil. 
They  claimed  that  Jehovah  could  not  make  a  revela- 
tion for  all  time,  nor  one  worthy  of  their  confidence. 
Hatch,  speaking  of  the  Old  Testament,  says  : 

*'  An  important  section  of  the  Christian  world  rejected 
its  authority  altogether;  it  was  the  work,  not  of  God, 
but  of  His  rival,  the  god  of  this  world  ;  the  contrast  be- 
tween the  Old  Testament  and  the  New  was  part  of  the 
larger  contrast  between  matter  and  spirit,  darkness  and 
light,  evil  and  good.  This  was  the  contention  of  Marcion, 
whose  influence  upon  the  Christian  world  was  far  larger 
than  is  commonly  supposed."  * 

'  Strom.,  bk.  vi.,  ch.  xi. 

"^  Influence  of  Greek  Thought,  etc.,  p.  77. 


JNTERPRETINC    THE    SCRIPTURES.  49 

Flirt Jier  Examples. 

Still  further  examples  of  the  fanciful  perversions 
of  the  Scriptures,  by  the  Fathers,  are  presented  in 
order  that  the  reader  may  be  left  without  a  doubt 
as  to  .the  ruinous  effects  which  the  pagan  allegoriz- 
ing methods  produced  upon  the  infant  Church. 

The  Epistle  of  Barnabas,  falsely  attributed  to 
the  companion  of  Paul,  is  a  notable  example  of 
unmeaning  allegories  which  totally  pervert  the 
Scriptures.      Take  the  following  examples  : 

"  THE    RED    HEIFER    A    TYPE    OF    CHRIST^ 

*'  Now  what  do  you  suppose  this  to  be  a  type  of,  that  a 
command  was  given  to  Israel,  that  men  of  the  greatest 
wickedness  should  offer  a  heifer,  and  slay  and  burn  it,  and 
that  then  boys  should  take  the  ashes,  and  put  these  into 
vessels,  and  bind  round  a  stick  purple  wool  along  with 
hyssop,  and  that  thus  the  boys  should  sprinkle  the  people 
one  by  one,  in  order  that  they  might  be  purified  from 
their  sins?  Consider  how  he  speaks  to  you  with  sim- 
plicity. The  calf  is  Jesus  ;  the  sinful  men  offering  it  are 
those  who  led  Him  to  the  slaughter.  But  now  the  men 
are  no  longer  guilty,  are  no  longer  regarded  as  sinners. 
And  the  boys  that  sprinkle  are  those  that  have  proclaimed 
to  us  the  remission  of  sins  and  purification  of  heart.  To 
these  He  gave  authority  to  preach  the  gospel,  being 
twelve  in  number,  corresponding  to  the  twelve  tribes  of 

'  In  quotations  from  the  Fathers,  words  and  clauses  in  brackets  are  thus 
printed  as  "  supplied  words  "  in  the  Ante-Nicene  Library  of  T.  &  T.  Clarke, 
Edinburgh. 

4 


50  PAGANISM  IN  CHRISTIANITY. 

Israel.  But  why  are  there  three  boys  that  sprinkle  ?  To 
correspond  to  Abraham,  and  Isaac,  and  Jacob,  because 
these  were  great  with  God.  And  why  was  the  wool 
[placed]  upon  the  wood?  Because  by  wood  Jesus  holds 
His  kingdom,  so  that  [through  the  cross]  those  believing 
on  Him  shall  live  forever.  But  why  was  hyssop  joined 
with  the  wool?  Because  in  His  kingdom  the  days  will 
be  evil  and  polluted  in  which  we  shall  be  saved,  [and] 
because  he  who  suffers  in  body  is  cured  through  the 
cleansing  efficacy  of  hyssop.  And  on  this  account  the 
things  which  stand  thus  are  clear  to  us,  but  obscure  to 
them,  because  they  did  not  hear  the  voice  of  the  Lord."  * 

Chapter  ix.  discusses  the  spiritual  meaning  of 
circumcision.  The  closing  portion  of  the  chapter 
is  as  follows : 

"  Yea,  the  Egyptians  also  practise  circumcision.  Learn 
then,  my  children,  concerning  all  things  richly,  that  Abra- 
ham, the  first  who  enjoined  circumcision,  looking  forward 
in  spirit  to  Jesus,  practised  that  rite,  having  received  the 
mysteries  of  the  three  letters.  For  [the  Scripture]  saith, 
*  And  Abraham  circumcised  ten  and  eight  and  three  hun- 
dred men  of  his  household.'  What  then  was  the  knowl- 
edge given  to  him  in  this  ?  Learn  the  eighteen  first,  and 
then  the  three  hundred.  The  ten  and  the  eight  are  thus 
denoted- — ten  by  I,  and  eight  by  H.  You  have  [the 
initials  of]  Jesus,  and  because  the  cross  was  to  express 
the  grace  [of  our  redemption]  by  the  letter  T,  he  says 
also,  'three  hundred.'  He  signifies,  therefore,  Jesus  by 
two  letters,  and  the  cross  by  one.     He  knows  this,  who 

'  Epistle,  ch.  viii. 


LYTRRPRETIXG    THE    SCk'/PTrRKS.  51 

has  put  within  us  the  ciiL^'niftcd  i^ift  of  His  doctrine.  No 
one  has  been  admitted  by  nie  to  a  more  excellent  piece 
of  knowledge  than  this,  Init  I  know  that  ye  are  worthy."  ' 

The  tenth  chapter,  which  treats  of  the  Spiritual 
Significance  of  the  Precepts  of  Moses  Respecting  Dif- 
ferent Kinds  of  Food,  can  be  quoted  only  in  part  ; 
portions  of  it  are  unfit  for  the  pubHc  eye,  and  yet 
these  portions,  gross  as  they  are,  are  solemnly  set 
forth  as  an  exegesis  of  Scripture.  The  chapter  fol- 
lows here,  except  the  grosser  sentences  : 

*'  Now,  wherefore  did  Moses  say,  '  Thou  shalt  not  eat 
the  swine,  nor  the  eagle,  nor  the  hawk,  nor  the  raven,  nor 
any  fish  which  is  not  possessed  of  scales  ?  '  He  embraced 
three  doctrines  in  his  mind  [in  doing  so].  Moreover,  the 
Lord  saith  to  them  in  Deuteronomy,  '  And  I  will  estab- 
lish my  ordinances  among  this  people.'  Is  there  then 
not  a  command  of  God  that  they  should  not  eat  [these 
things]  ?  There  is  ;  but  Moses  spoke  with  a  spiritual 
reference.  For  this  reason  he  named  the  swine,  as  much 
as  to  say,  '  Thou  shalt  not  join  thyself  to  men  who  resem- 
ble swine,'  for  when  they  live  in  pleasure  they  forget 
their  Lord ;  but  w^hen  they  come  to  want  they  acknowl- 
edge the  Lord.  And  [in  like  manner]  the  swine,  when  it 
has  eaten,  docs  not  recognize  its  master;  but  when  hun- 
gry it  cries  out,  and  on  receiving  food  is  quiet  again. 
'  Neither  shalt  thou  eat,'  says  he,  '  the  eagle,  nor  the  hawk, 
nor  the  kite,  nor  the  raven.'  '  Thou  shalt  not  join  thyself,' 
he  means,  *  to  such  men  as  know  not  how  to  procure  food 
for  themselves  by  labor  and,  sweat,  but  seize  on  that  of 

'  Epistle,  ch.  ix. 


52  PAGANISM  IN   CHRISTIANITY. 

others  in  their  iniquity,  and,  although  wearing  an  aspect 
of  simphcity,  are  on  the  watch  to  plunder  others.'  So 
these  birds,  while  they  sit  idle,  inquire  how  they  may 
devour  the  flesh  of  others,  proving  themselves  pests  [to 
all]  by  their  wickedness.  *  And  thou  shalt  not  eat,'  he 
says,  '  the  lamprey,  or  the  polypus,  or  the  cuttle-fish.'  He 
means, '  Thou  shalt  not  join  thyself  or  be  like  to  such  men 
as  are  ungodly  to  the  end,  and  are  condemned  to  death.' 
In  like  manner  as  those  fishes  above  accursed,  float  in 
the  deep,  not  swimming  [on  the  surface]  like  the  rest, 
but  make  their  abode  in  the  mud  which  lies  at  the 
bottom.     .     .     . 

"  Moses  then  issued  three  doctrines  concerning  meats 
with  a  spiritual  significance  ;  but  they  received  them 
according  to  fleshly  desire  as  if  he  had  merely  spoken  of 
[literal]  meats.  David,  however,  comprehends  the  knowl- 
edge of  the  three  doctrines,  and  speaks  in  like  manner : 
*  Blessed  is  the  man  who  hath  not  walked  in  the  counsel 
of  the  ungodly,'  even  as  the  fishes  [referred  to]  go  in  dark- 
ness to  the  depths  [of  the  sea],  *  and  hath  not  stood  in  the 
way  of  sinners,'  even  as  those  who  profess  to  fear  the 
Lord,  but  go  astray  like  swine ;  '  and  hath  not  sat  in  the 
seat  of  the  scorners '  even  as  those  birds  that  lie  in  wait 
for  prey.  Take  a  full  and  firm  grasp  of  this  spiritual 
knowledge.  But  Moses  says  still  further,  '  Ye  shall  eat 
every  animal  that  is  cloven-footed  and  ruminant.'  What 
does  he  mean  ?  [The  ruminant  animal  denotes  him]  who 
on  receiving  food  recognizes  Him  that  nourishes  him,  and 
being  satisfied  by  Him,  is  visibly  made  glad.  Well  spake 
[Moses]  having  respect  to  the  commandment.  What  then 
does  he  mean  ?  That  we  ought  to  join  ourselves  to  those 
that  fear  the  Lord,  those  who  meditate  in  their  heart  on 


INTEKPKETIXG    THE   SCRIPTURES.  53 

the  commandment  which  they  have  received,  those  who 
both  ntter  the  judgments  of  the  Lord  and  observe  them, 
those  who  know  that  meditation  is  a  work  of  gkidness, 
and  who  ruminate  upon  the  word  of  the  Lord.  But  what 
means  the  cloven-footed  ?  Tliat  the  righteous  man  also 
w^alks  in  this  world,  yet  looks  forward  to  the  holy  state  [to 
come].  Behold  how  w^ell  Moses  legislated.  But  how  was  it 
possible  for  them  to  understand  or  comprehend  these 
things?  We  then,  rightly  understanding  his  command- 
ments, explain  them  as  the  Lord  intended.  For  this 
purpose  He  circumcised  our  ears  and  our  hearts,  that  we 
might  understand  these  things."  ^ 

Chapter  xii.  is  a  meaningless  discussion  of  the 
cross  as  prefigured  in  the  Old  Testament.  A 
part  of  the  chapter  will  suffice. 

"  In  like  manner  he  points  to  the  cross  of  Christ  in 
another  prophet,  who  saith,  *  And  when  shall  these 
things  be  accomplished  ?  '  And  the  Lord  saith,  *  When  a 
tree  shall  be  bent  down,  and  again  arise,  and  when  blood 
shall  flow  out  of  wood.'  '^  Here  again  you  have  an  inti- 
mation concerning  the  cross  and  Him  who  should  be 
crucified.  Yet  again  he  speaks  of  this  in  Moses,  when 
Israel  was  attacked  by  strangers.  And  that  He  might 
remind  them,  when  assailed,  that  it  was  on  account  of 
their  sins  they  were  delivered  to  death,  the  Spirit  speaks 
to  the  heart  of  Moses,  that  he  should  make  a  figure  of 
the  cross,  and  of  Him  about  to  suffer  thereon  ;  for  unless 

'  Epistle,  chap.x. 

'  This  is  a  real  or  pretended  (juotation  from  .some  unknown  Apochryphal 
book. 


54  PAGANISM  IN  CHRISTIANITY, 

they  put  their  trust  in  Him  they  shall  be  overcome  for- 
ever. Moses,  therefore,  placed  one  weapon  above  another 
in  the  midst  of  the  hill,  and  standing  upon  it,  so  as  to  be 
higher  than  all  the  people,  he  stretched  forth  his  hands, 
and  thus  again  Israel  acquired  the  mastery.  But  when 
again  he  let  down  his  hands,  they  Avere  again  destroyed. 
For  what  reason  ?  That  they  might  know  that  they 
could  not  be  saved  unless  they  put  their  trust  in  Him. 
And  in  another  prophet  he  declares,  '  All  day  long  I  have 
stretched  forth  my  hands  to  an  unbelieving  people,  and 
one  that  gainsays  my  righteous  way.*  And  again  Moses 
makes  a  type  of  Jesus  [signifying]  that  it  was  necessary 
for  him  to  suffer,  [and  also]  that  He  would  be  the  author 
of  life  [to  others]  whom  they  believed,  to  have  destroyed 
on  the  cross  when  Israel  was  falling."  ^ 

Justin  Martyr  is  an  eminent  example  of  one 
who  perverted  the  Scriptures  while  claiming  to 
explain  them.  Witness  the  following  from  the 
account  of  his  conversion  to  Christianity  : 

"  And  when  I  had  quoted  this,  I  added,  '  Hear  then 
how  this  man,  of  whom  the  Scriptures  declare  that  He 
will  come  again  in  glory  after  His  crucifixion,  was  sym- 
bolized both  by  the  tree  of  life,  which  was  said  to  have 
been  planted  in  paradise,  and  by  those  events  which 
should  happen  to  all  the  just.'  Moses  was  sent  with  a 
rod  to  effect  the  redemption  of  the  people  ;  and  with  this 
in  his  hands,  at  the  head  of  the  people,  he  divided  the 
sea.  By  this  he  saw  the  water  gushing  out  of  the  rock ; 
and  when  he  cast  a  tree  into  the  waters  of  Marah,  which 

'  Epistle^  chap,  xii, 


INTERPRETING    THE    SCRIPTURES.  55 

were  bitter,  he  made  them  sweet.  Jacob,  by  putting  rods 
into  the  water  troughs,  caused  the  sheep  of  his  uncle  to 
conceive,  so  that  he  should  obtain  their  young.  With  his 
rod  the  same  Jacob  boasts  that  he  had  crossed  the  river. 
He  said  that  he  had  seen  a  ladder,  and  the  Scripture  has 
declared  that  God  stood  above  it. 

"  But  that  this  was  not  the  Father  we  have  proved  from 
the  Scriptures.  And  Jacob  having  poured  oil  on  a  stone  in 
the  same  place  is  testified  to  by  the  very  God  who  ap- 
peared to  him,  that  he  had  anointed  a  pillar  to  the  God 
who  appeared  to  him.  And  that  the  stone  symbolically 
proclaimed  Christ,  we  have  also  proved  by  many  Scrip- 
tures ;  and  that  the  unguent,  whether  it  was  of  oil  or  of 
stacte,  or  of  any  other  compounded  sweet  balsams,  had 
reference  to  Him  we  have  also  proved,  inasmuch  as  the 
word  says,  '  Therefore  God,  even  thy  God,  hath  anointed 
thee  with  the  oil  of  gladness  above  thy  fellows.'  For  in- 
deed all  kings  and  anointed  persons  obtained  from  Him 
their  share  in  the  names  of  kings  and  anointed  ;  just  as 
he  himself  received  from  the  Father  the  titles  of  King, 
and  Christ,  and  Priest,  and  Angel,  and  such  like  other 
titles  which  He  bears  or  did  bear.  Aaron's  rod  which 
blossomed,  declared  him  to  be  the  high  priest.  Isaiah 
prophesied  that  a  rod  would  come  forth  from  the  root  of 
Jesse  [and  this  was]  Christ.  And  David  says  that  the 
righteous  man  is  '  like  the  tree  that  is  planted  by  the 
channels  of  waters, which  should  yield  its  fruit  in  its  season, 
and  whose  leaf  should  not  fade.'  Again,  the  righteous  is 
said  to  flourish  like  the  palm  tree.  God  appeared  from  a 
tree  to  Abraham,  as  it  is  written,  near  the  oak  in  Mamre. 
The  people  found  seventy  willows  and  twelve  springs 
after  crossing  the  Jordan.     David  affirms  that  God  com- 


56  PAGANISM  IN  CHRISTIANITY, 

forted  him  with  a  rod  and  staff.  Ehsha,  by  casting  a  stick 
into  the  river  Jordan,  recovered  the  iron  part  of  the  axe 
with  which  the  sons  of  the  prophets  had  gone  to  cut 
down  trees  to  build  the  house,  in  which  they  wished  to 
read  and  study  the  law  and  commandments  of  God  ;  even 
as  our  Christ,  by  being  crucified  on  the  tree,  and  by  puri- 
fying [us]  with  Avater,  has  redeemed  us,  though  plunged 
in  the  direst  offences,  which  we  have  committed,  and  has 
made  [us]  a  house  of  prayer  and  adoration.  Moreover,  it 
was  a  rod  that  pointed  out  Judah  to  be  the  father  of 
Tamar's  sons  by  a  great  mystery."  ' 

Still  more  confusing  fancies,  under  the  name  of 
exegesis,  appear  near  the  close  of  the  Dialogue. 
Witness  the  following  : 

*'*You  know  then,  sirs,'  I  said,  'that  God  has  said  in 
Isaiah  to  Jerusalem,  *'  I  saved  thee  in  the  deluge  of 
Noah." '  By  this,  which  God  said,  was  meant  that  the 
mystery  of  saved  men  appeared  in  the  deluge.  For 
righteous  Noah,  along  with  the  other  mortals  at  the 
deluge,  i.  e.,  with  his  own  wife,  his  three  sons,  and  their 
wives,  being  eight  in  number,  were  a  symbol  of  the  eighth 
day  wherein  Christ  appeared  when  He  rose  from  the 
dead,  forever  the  first  in  power.  For  Christ  being  the 
first-born  of  every  creature,  became  again  the  chief  of 
another  race  regenerated  by  Himself  through  water,  and 
faith,  and  wood,  containing  the  mystery  of  the  cross ; 
even  as  Noah  was  saved  by  wood  when  he  rode  over  the 

'  Dialogue  with  Trypho,  chap.  Ixxxvi. 

^  Isaiah  liv.,  9,  may  l)e  referred  to  here,  hut  there  is  nothing  in  Isaiah  or 
elsewhere  in  the  Bible  like  what  Justin  here  asserts. 


INTERPRETING    THE    SCRIPTURES.  57 

waters  witli  liis  houschokl.  vVccordingly,  when  the 
prophet  says,  "  I  saved  thee  in  the  times  of  Noah,"  as  I 
have  already  remarked,  he  addresses  the  people  who  are 
equally  faithful  to  God,  and  possess  the  same  signs.  For 
when  Moses  had  the  rod  in  his  hands  he  led  your  nation 
through  the  sea.  And  you  believe  that  this  was  spoken 
to  your  nation  only,  or  to  the  land.  But  the  whole  earth, 
as  the  Scripture  says,  was  inundated,  and  the  water  rose  in 
height  fifteen  cubits  above  all  the  mountains ;  so  that  it  is 
evident  this  was  not  spoken  to  the  land,  but  to  the  people 
who  obeyed  Him,  for  whom  also  He  had  before  prepared 
a  resting-place  in  Jerusalem,  as  Avas  previously  demon- 
strated by  all  the  symbols  of  the  deluge  ;  I  mean  that  by 
water,  faith,  and  wood,  those  who  are  afore  prepared,  and 
who  repent  of  the  sins  which  they  have  committed,  shall 
escape  from  the  impending  judgment  of  God.'  "  ' 

Another  illustration  of  the  utterly  unmeaning 
and  fanciful  interpretations  of  Scripture  is  found  in 
Fragments  from  Commentaries  on  Various  Books 
of  Scripture,  by  Hippolytus,  Bishop  of  Rome. 
He  is  explaining  why  there  are  one  hundred  and 
fifty  psalms.  The  main  reason  adduced  is  that 
fifty  is  a  sacred  number,  and  the  Psalms,  on  ac- 
count of  the  destruction  of  God's  enemies,  should 
contain  not  only  one  set  of  fifty,  but  three  such, 
for  the  name  of  the  Father,  and  Son,  and  Holy 
Spirit.  The  sacred  character  of  the  number  fifty 
is  explained  as  follows  : 

'  Dialogue,  etc.,  chap,  cxxxviii. 


58  PAGANISM  I.V   CHRISTIANITY. 

*' The  number  fift)-,  moreover,  contains  seven  sevens,  or 
a  Sabbath  of  Sabbatlis,  and  also  over  and  above  these  full 
Sabbaths,  a  new  beginning  in  the  eighth,  of  a  really  new 
rest  that  remains  above  the  Sabbaths.  And  let  any  one 
who  is  able  observe  this  [as  it  is  carried  out]  in  the 
Psalms  with  more,  indeed,  than  human  accuracy,  so  as  to 
find  out  the  reasons  in  each  case,  as  we  shall  set  them 
forth.  Thus,  for  instance,  it  is  not  without  a  purpose 
that  the  eighth  Psalm  has  the  inscription,  on  tJie  %vine 
presses,  as  it  comprehends  the  perfection  of  fruits  in  the 
eighth  ;  for  the  time  for  the  enjoyment  of  the  fruits  of  the 
true  vine  could  not  be  before  the  eighth.  And  again,  the 
second  Psalm  inscribed,  on  the  zvine  presses,  is  the  eigh- 
tieth, containing  another  eighth  number,  viz.,  in  the  tenth 
multiple.  The  eighty-third  again  is  made  up  by  the 
union  of  two  holy  numbers,  viz.,  the  eighth  in  the  tenth 
multiple,  and  the  three  in  the  first  multiple.  And  the 
fiftieth  Psalm  is  a  prayer  for  the  remission  of  sins,  and  a 
confession.  For,  as  according  to  the  Gospel,  the  fiftieth 
obtained  remission  confirming  thereby  that  understand- 
ing of  the  jubilee,  so  he  who  offers  up  such  petitions  in 
full  confession  hopes  to  gain  remission  in  no  other  num- 
ber than  the  fiftieth.  And  again  there  are  also  certain 
others  which  are  called  songs  of  degrees,  in  number  fifteen, 
as  was  also  the  number  of  the  steps  of  the  temple,  and 
which  show  thereby,  perhaps,  that  the  steps  (or  degrees^  are 
comprehended  within  the  number  seven  and  the  number 
eight.  And  these  songs  of  degrees  begin  after  the  one 
hundred  and  twentieth  Psalm,  which  is  called  simply  a 
Psalm,  as  the  more  accurate  copies  give  it.  And  this  is 
the  number  of  the  perfection  of  the  life  of  man.  And  the 
hundredth  Psalm,  which  begins  thus,  I  will  sing  of  mercy 


INTKRPRETIXC    7  HE    SCNIPTCRES,  59 

and jiiciginoit,  O  Lord,  embraces  tlic  life  of  the  saint  in 
fellowship  with  God.  iVnd  the  one  luindretl  and  fiftieth 
ends  with  these  words,  Let  cvcrytJiiug  that  Jiatli  breath 
praise  the  Lord''  ' 

Clement  of  Rome,  one  of  the  earliest  Fathers 
from  whom  anything  genuine  hascome  to  our  time, 
presents  other  prominent  examples  of  myth  and 
allegory,  as  follows  : 

''  Let  us  consider  that  wonderful  sign  [of  the  resurrec- 
tion] which  takes  place  in  Eastern  lands,  that  is,  in  Arabia, 
and  the  countries  round  about.  There  is  a  certain  bird  which 
is  called  a  phcenix.  This  is  the  only  one  of  its  kind,  and 
lives  five  hundred  years.  And  when  the  time  of  its  dis- 
solution draws  near  that  it  must  die,  it  builds  itself  a  nest 
of  frankincense,  and  myrrh,  and  other  spices,  into  which, 
when  the  time  is  fulfilled,  it  enters  and  dies.  But  as  the 
flesh  decays,  a  certain  kind  of  worm  is  produced,  which, 
being  nourished  by  the  juices  of  the  dead  bird,  brings 
forth  feathers.  Then  wdien  it  has  acquired  strength,  it 
takes  up  that  nest  in  which  are  the  bones  of  its  parent, 
and,  bearing  these,  it  passes  from  the  land  of  Arabia  into 
Egypt,  to  the  city  called  Heliopolis.  And  in  open  day, 
flying  in  the  sight  of  all  men,  it  places  them  on  the  altar 
of  the  sun,  and,  having  done  this,  hastens  back  to  its  for- 
mer abode.  The  priests  then  inspect  the  registers  of  the 
dates,  and  finds  that  it  has  returned  exactly  as  the  five 
hundredth  year  was  completed."' 

'  Anlc-Niccue  IJbrary,  T.  &  T.  Clarke,  vol.  vi.,  p.  500. 
^  Epistle  of  Clement,  chap.  xxv. 


6o  PAGANISM  JN   CHRISTIANITY. 

Here  Is  a  pagan  sun-myth  gravely  set  forth  as 
fact,  and  made  to  ilkistrate  a  Christian  truth  ;  an 
example  of  what  was  common  in  the  writings  and 
theories  of  those  who  became  leaders  in  the  Church. 

The  Bible,  with  its  simple  truths  and  plain  ethi- 
cal teachings,  was  an  insipid  book  to  men  whose 
tastes  had  become  abnormal  and  perverted  through 
feeding  on  such  pagan  fancies  and  superstitions. 

One  more  example  from  Clement  of  Alexan- 
dria. It  must  be  remembered  that  the  "  Christian  " 
writers  who  condemn  gnosticism  as  a  heresy  still 
claimed  that  there  was  a  "true  Christian  ei'iosti- 
cism "  ;  the  difference  between  them  and  those 
whom  they  condemned  was  in  degree  more  than 
In  kind.  The  following  extracts  are  from  Clem- 
ent's Gnostic  Exposition  of  the  Decalogue.  It 
needs  little  to  show  that  when  the  law  of  God  was 
thus  expounded,  its  power  and  authority  were  prac- 
tically destroyed.  Such  expositions  were  part  and 
parcel  of  the  lawlessness  which  was  the  unavoid- 
able fruitage  of  gnosticism.      Clement  says  : 

"  And  the  Decalogue,  viewed  as  an  image  of  heaven, 
embraces  sun  and  moon,  stars,  clouds,  light,  wind,  water, 
air,  darkness,  fire.  This  is  the  physical  Decalogue  of  the 
heaven. 

"And  the  representation  of  the  earth  contains  men,  cat- 
tle, reptiles,  wild  beasts  ;  and  of  the  inhabitants  of  the 
water,  fishes  and  whales  ;  and  again  of  the  winged  tribes, 
those  that  are  carnivorous,  and  those  that  use  mild  food  ; 


INTERPRETING    TIIK    SCRIPTURES.  6 1 

and  of  plants  likewise,  both  fruit-bearini^and  barren.  This 
is  the  physical  Decalogue  of  the  earth. 

"And  there  is  a  ten  in  man  himself :  the  five  senses  and 
the  power  of  speech,  and  that  of  reproduction  ;  and  the 
eighth  is  the  spiritual  principle  communicated  at  his  cre- 
ation ;  and  the  ninth,  the  ruling  faculty  of  the  soul ;  and 
tenth,  there  is  the  distinctive  characteristic  of  the  Holy 
Spirit,  which  comes  to  him  through  faith. 

"Besides,  in  addition  to  these  ten  human  parts,  the  law 
appears  to  give  its  injunctions  to  sight  and  hearing,  and 
smell  and  touch  and  taste,  and  to  the  organs  subservient 
to  these,  which  are  double  the  hands  and  the  feet.  For 
such  is  the  formation  of  man.  And  the  soul  is  introduced, 
and  previous  to  it  the  ruling  faculty,  by  which  we  reason, 
not  produced  in  procreation ;  so  that  without  it  there  is 
made  up  the  number  ten,  of  the  faculties  by  which  all  the 
activity  of  man  is  carried  out.     . 

"  Is  not  man,  then  rightly  said  '  to  have  been  made  in 
the  image  of  God'? — not  in  the  form  of  his  [corporeal] 
structure  ;  but  inasmuch  as  God  creates  all  things  by  the 
Word  (Xoycp)  and  the  man  who  has  become  a  Gnostic 
performs  good  actions  by  the  faculty  of  reason  (roS  Xoyixc^^ 
properly  therefore  the  two  tables  are  also  said  to  mean 
the  commandments  that  were  given  to  the  twofold  spirits 
—  those  communicated  before  the  law  to  that  which  was 
created,  and  to  the  ruling  faculty  ;  and  the  movements  of 
the  senses  are  both  copied  in  the  mind,  and  manifested  in 
the  activity  which  proceeds   from  the  body."  ' 

Even  Tertullian,  who  inveighed  so  strongly 
against    certain    phases    of    gnosticism,    as    repre- 

'  Stromata,  bk.  vi.,  ch.  xvi. 


62  PAGANISM  IX   CHRISTIANITY. 

sented  in  the  Alexandrian  schools,  has  given  inter- 
pretations which  are  no  less  unreliable  and  fanciful 
than  those  which  he  condemns. 
Hear  him  on  "  Types." 

"  Types  of  tJic  Death  of  Christ :  Isaac,  Joseph;  Jacob 
against  Siincon  and  Levi  ;  Moses  praying  against  Anialek; 
the  Brazen  Serpent. 

*'  On  the  subject  of  his  death,  I  suppose  you  endeavor 
to  introduce  a  diversity  of  opinion,  simply  because  you 
deny  that  the  suffering  of  the  cross  was  predicted  of  the 
Christ  of  the  Creator,  and  because  you  contend,  more- 
over, that  it  is  not  to  be  believed  that  the  Creator  would 
expose  His  son  to  that  kind  of  death  on  which  He  had 
Himself  pronounced  a  curse.  '  Cursed,'  says  he,  '  is 
every  one  who  hangeth  on  a  tree.'  But  what  is  meant  by 
this  curse,  worthy  as  it  is  of  the  simple  prediction  of  the 
cross,  of  which  we  are  now  mainly  inquiring,  I  defer  to 
consider,  because  in  another  passage,  we  have  given  the 
reason  of  the  thing  preceded  by  proof.  First,  I  shall 
offer  a  full  explanation  of  the  types.  And  no  doubt  it 
was  proper  that  this  mystery  should  be  prophetically  set 
forth  by  types,  and  indeed  chiefly  by  that  method  ;  for 
in  proportion  to  its  incredibility  would  it  be  a  stumbling 
block,  if  it  were  set  forth  in  bare  prophecy  ;  and  in  pro- 
portion, too,  to  its  grandeur,  was  the  need  of  obscuring  it 
in  shadow,  that  the  difficulty  of  understanding  it  might 
lead  to  prayer  for  the  grace  of  God.  First,  then,  Isaac, 
when  he  was  given  up  by  his  father,  as  an  offering,  him- 
self carried  the  wood  for  his  own  death.  By  this  act  he 
even  then  was  setting  forth  the  death  of  Christ,  who  was 
destined  by  his  Father  as  a  sacrifice,  and  carried  the  cross 


INTEKPRETIXG    THE   SCRIPTURES.  63 

whereon  he  suffered.  Joseph,  hkewise,  was  .'i  type  of 
Christ,  not,  indeed,  on  this  ground  (that  I  may  not  dehiy 
my  course)  that  he  suffered  persecution  for  the  cause  of 
God  from  his  brethren,  as  Christ  did  from  his  brethren 
after  the  flesh,  the  Jews;  but  when  he  is  blessed  by  his 
father  in  these  words,  '  His  glory  is  that  of  a  bullock  ; 
his  horns  are  the  horns  of  a  unicorn  ;  with  them  shall 
he  push  the  nations  to  the  very  ends  of  the  earth,' — he 
was  not,  of  course,  designated  as  a  mere  unicorn  with  its 
one  horn,  or  a  minotaur  with  two  ;  but  Christ  was  in- 
dicated in  him — a  bullock  in  respect  of  both  His  charac- 
teristics;  to  some  as  severe  as  a  judge,  to  others  gentle 
as  a  Saviour,  whose  horns  were  the  extremities  of  his 
cross.  For  of  the  antenna,  which  is  a  part  of  a  cross,  the 
ends  are  called  horns  ;  while  the  midway  stake  of  the 
whole  frame  is  the  unicorn.  By  this  virtue,  then,  of  His 
cross,  and  in  this  manner  horned,  He  is  both  now  pushing 
all  nations  through  faith,  bearing  them  away  from  earth 
to  heaven ;  and  will  then  push  them  through  judgment, 
casting  them  down  from  heaven  to  earth.  He  will  also, 
according  to  another  passage  in  the  same  Scripture,  be  a 
bullock  when  he  is  spiritually  interpreted  to  be  Jacob 
against  Simeon  and  Levi,  which  means  against  the  scribes 
and  the  pharisees ;  for  it  was  from  them  that  these  last 
derived  their  origin.  [Like]  Simeon  and  Levi,  they  con- 
summated their  wickedness  by  their  heresy,  with  which 
they  persecuted  Christ.  '  Into  their  counsel  let  not  my  soul 
enter  ;  to  their  assembly  let  not  my  heart  be  united  ;  for  in 
their  anger  they  slew  men,'  that  is,  the  prophets  ;  '  and  in 
their  self-will  they  hacked  the  sinews  of  a  bullock,'  that  is, 
of  Christ.  For  against  Him  did  they  wreak  their  fury, 
after  they  had  slain  His  prophets,  even  by  affixing  Him 


64  PAGANISM  IN  CHRISTIANITY. 

with  nails  to  the  cross.  Otherwise  it  is  an  idle  thin^^,  when, 
after  slayinij^  men,  he  inveighs  against  them  for  the  torture 
of  a  bullock.  Again,  in  the  case  of  Moses,  wherefore  did 
he  at  that  moment  particularly,  when  Joshua  was  fighting 
Amalek,  pray  in  a  sitting  posture  with  outstretched  hands, 
when  in  such  a  conflict  it  would  surely  have  been  more 
seemly  to  have  bent  the  knee,  and  smitten  the  breast, 
and  to  have  fallen  on  the  face  to  the  ground,  and  in  such 
prostration  to  have  offered  prayer?  Wherefore,  but  be- 
cause in  a  battle  fought  in  the  name  of  that  Lord  who  was 
one  day  to  fight  against  the  devil,  the  shape  was  necessary 
of  that  very  cross  through  which  Jesus  was  to  win  the 
victory  ?  Why,  once  more,  did  the  same  Moses,  after  pro- 
hibiting the  likeness  of  everything,  set  up  the  golden  ser- 
pent on  the  pole,  and,  as  it  hung  there,  propose  it  as  an 
object  to  be  looked  at  for  a  cure  ?  Did  he  not  here  also 
intend  to  show  the  power  of  our  Lord's  cross,  whereby 
that  old  serpent,  the  devil,  was  vanquished — whereby  also 
to  every  man  who  was  bitten  by  spiritual  serpents,  but 
who  yet  turned  with  an  eye  of  faith  to  it,  was  proclaimed 
a  cure  from  the  bite  of  sin,  and  health  for  evermore  ?  "  ' 

The  alleeorizine  method  continued  with  crreat 
pertinacity.  Augustine,  the  master  mind  of  the 
fifth  century,  whose  influence  yet  abounds  in  the 
doctrines  of  both  CathoHcs  and  Protestants,  was 
under  its  sway.  With  him,  as  with  those  who 
preceded  him,  this  allegorical  interpretation  per- 
verted the  Scriptures  and  obscured  truth.  A  single 
instance  must  suffice  : 

^Against  Marcion,  book  iii.,  chapter  xviii. 


INTERPRETING    THE   SCRIPTURES.  65 

"  Hence,  also,  in  the  number  of  the  large  fishes  which 
our  Lord,  after  His  resurrection,  showing  this  new  life, 
commanded  to  be  taken  on  the  right  side  of  the  ship, 
there  is  found  the  number  fifty,  three  times  multi- 
plied with  the  addition  of  three  more  [the  symbol  of  the 
Trinity]  to  make  the  holy  mystery  more  apparent ;  and  the 
disciples'  nets  were  not  broken,  because  in  that  new  life 
there  shall  be  no  schism,  caused  by  the  disquiet  of  heretics. 
Then  [in  this  new  life]  man,  made  perfect  and  at  rest, 
purified  in  body  and  in  soul,  by  the  pure  words  of  God 
which  arc  like  silver  purged  from  its  dross,  seven  times 
refined,  shall  receive  his  reward,  the  denarius.  So  that 
with  that  reward  the  numbers  ten  and  seven  meet  in  Him. 
For  in  this  number  seventeen  [there  is  found]  as  in  other 
numbers  representing  a  combination  of  symbols,  a  won- 
derful mystery.  Nor  is  it  without  good  reason  that  the 
seventeenth  Psalm  is  the  only  one  which  is  given  com- 
plete in  the  Book  of  Kings,  because  it  signifies  that  king- 
dom in  which  we  shall  have  no  enemy.  For  its  title  is, 
^  A  Psalm  of  David  in  the  day  that  the  Lord  delivered 
him  from  the  hand  of  all  his  enemies  and  from  the  hand 
of  Saul.'  For  of  whom  is  David  the  type,  but  of  Him 
who,  according  to  the  flesh,  was  born  of  the  seed  of  David  ? 
He,  in  His  church,  that  is,  in  His  body,  still  endures  the 
malice  of  enemies.  Therefore  the  words  which  from 
heaven  fell  upon  the  ear  of  that  persecutor  whom  Jesus 
slew  by  His  voice,  and  whom  He  transformed  into  a  part 
of  His  body  (as  the  food  which  we  use  becomes  a  part  of 
ourselves),  were  these :  '  Saul,  Saul,  why  persecutest  thou 
me?'  And  when  shall  this  His  body  be  finally  delivered 
from  enemies  ?  Is  it  not  when  the  last  enemy,  death,  shall 
be  destroyed  ?     It  is  to  that  time  that  the  number  of  the 


66  PAGANISM  IN   CHRISTIANITY. 

one  hundred  and  fifty-three  fishes  pertains.  For  if  the 
number  seventeen  itself  be  the  side  of  an  arithmetical 
triangle,  formed  by  placing  above  each  other  rows  of  units, 
increasing  in  number  from  one  to  seventeen,  the  whole 
sum  of  these  units  is  one  hundred  and  fifty-three  :  since 
one  and  two  make  three  ;  three  and  three,  six ;  six  and 
four,  ten ;  ten  and  five,  fifteen  ;  fifteen  and  six,  twenty- 
one  ;  and  so  on  :  continue  this  up  to  seventeen,  the  total 
one  hundred  and  fifty-three."  ' 

The  foregoing  examples  are  neither  isolated  nor 
peculiar.  They  represent  fully  and  fairly  the  pre- 
vailing methods  of  exegesis,  falsely  so  called.  Such 
men  shaped  the  faith  and  governed  the  thought  of 
Christianity  west  of  Palestine  after  the  middle  of 
the  second  century.  Other  fruitage  of  their  sys- 
tem will  be  found  in  another  chapter,  in  the  Anti- 
nomian  and  anti-Sabbath  doctrines  by  which  the 
authority  of  Jehovah  and  His  word  were  still  fur- 
ther undermined.  A  careful  examination  of  the 
entire  group  of  "Christian  writings"  of  the  first 
five  centuries  shows  that  the  age  was  uncritical 
and  utterly  wanting  in  the  learning  and  habits  of 
thought  which  prepare  men  to  interpret  the  Bible. 
It  was  brought  down  to  the  level  of  the  pagan 
books  with  which  these  men  were  familiar,  both  as 
to  its  authority  and  as  to  the  methods  by  which 
Its  meaning  was  sought.      Indeed,  its  real  meaning 

^  Letter  Iv.,  chapter  xvii.,  par.  31. 


INTERPRETING    THE    SCRIPTURES.  67 

was  not  sought  ;  the  main  effort  was  to  show  how 
it  accorded  with  pagan  books,  and  with  the  philo- 
sophical speculations  which  were  popular.  If,  in 
any  case,  it  was  recognized  as  the  supreme  author- 
ity, the  prevailing  methods  of  interpretation  ob- 
scured and  perverted  its  meaning,  so  that  men  were 
not  governed  by  what  it  really  taught.  Men  who 
did  not  have  clear  and  correct  views  of  the  Bible 
could  not  impart  them  to  others.  The  masses  did 
not  possess  copies  of  the  Bible,  and  could  not  have 
interpreted  it  critically  had  it  been  in  their 
hands.  Killen  declares  these  Fathers  to  be  un- 
trustworthy and  incompetent  interpreters  of  the 
Bible.     These  are  his  words  : 

"  Earlier  writers,  such  as  Origen  or  Clement  of  Alexan- 
dria, frequently  expounded  the  word  of  God  in  the  way 
in  which  Neo-Platonists  explained  the  pagan  mythology 
— that  is,  they  regard  it  as  an  allegory  from  which  they 
extract  whatever  meaning  happens  to  be  most  agree- 
able to  themselves — and  too  many  continued  to  adopt  the 
same  system  of  interpretation.  But  among  the  Fathers 
of  the  fourth  century  there  were  some  who  followed 
sounder  principles  of  exegesis,  and  carefully  investigated 
the  literal  sense  of  the  holy  oracles.  Still,  comparatively 
few  of  the  Christian  writers  even  of  this  period  are  very 
valuable  as  biblical  interpreters.  These  authors  occasion- 
ally contradict  themselves,  and,  without  acknowledgment, 
copy  most  slavishly  from  each  other.  Jerome  argues  that 
the  great  duty  of  an  expositor  is,  not  so  much  to  exhibit 


68  PAGANISM  IN  CHRISTIANITY. 

the  mind  of  the  Spirit,  as  to  set  before  the  reader  the  con- 
flicting sentiments  of  interpreters.     .     .     . 

"  But  though  we  discover  in  these  Fathers  so  many 
traces  of  human  infirmity,  we  must  make  allowance  for 
the  time  in  which  they  lived,  and  for  the  prejudices  in 
which  they  were  educated.  Christianity  passed  through 
a  terrible  ordeal  when  it  suddenly  became  the  religion  of 
the  Empire.  Society  was  by  no  means  prepared  for  so 
vast  a  change.  Already  the  Gospel  had  suffered  sadly 
from  adulteration,  and  now  it  was  more  rapidly  deterio- 
rated. Many  who  were  quite  uninstructed  became  pastors 
of  the  Church  ;  pagan  forms  and  ceremonies  were  incor- 
porated with  its  ritual ;  pagan  superstitions  were  recog- 
nized as  principles  of  action ;  and  pagan  philosophy 
corrupted  theological  science.  A  dense  cloud  of  errors 
soon  overspread  the  whole  spiritual  firmament."  ' 

This  chapter  may  well  close  with  the  follow- 
ing quotation  from  Uhlhorn,  which  shows  how 
nearly  Christianity  was  ruined  through  the  preva- 
lence of  this  gnostic  allegorizing  system,  which 
obscured  or  perverted  the  meaning  of  the  Scrip- 
tures, and  destroyed  their  authority.       He  says  : 

'*  I  have  already  called  gnosticism  the  antipode  of 
montanism.  Such  indeed  it  was.  If  montanism  was 
over-narrow,  here  we  find  an  all-embracing  breadth. 
Gnosticism  knew  how  to  utilize  every  mental  product  of 
the  age.  Elements,  Oriental  and  Occidental,  in  a  curious 
medley,    philosophy    and    popular  superstition — all  were 

'  The  Old  Catholic  Church,  by  W.  D.  Killen,  D.D.,  pp.  99,  100,  Edin- 
burgh, 1 87 1. 


INTERPRETING    THE    SCRIPTURES.  69 

collected  and  used  as  materials  for  the  building  of  gnostic 
systems.  The  myths  of  the  heathen  may  be  found  side  by 
side  with  the  Gospel  histories,  which  were  only  myths  to 
the  gnostic.  One  proof  text  is  taken  from  the  Bible,  and 
the  next  from  Homer  or  Hesiod,  and  both  alike  are  used 
by  an  allegorical  exegesis  to  support  the  ready-made 
creations  of  the  author's  fancy.  Breadth  enough,  too,  in 
morality  ;  no  trembling  fear  of  pollution,  no  anxious  care 
to  exclude  the  influence  of  heathenism.  It  was  no  fiction 
inspired  by  the  hatred  of  heresy,  when  the  gnostics  were 
said  to  be  very  lax  in  their  adhesion  to  the  laws  of  moral- 
ity. Many  of  them  expressly  permitted  flight  from  per- 
secution. 

*'  Gnosticism  extended  far  and  wide  in  the  second 
century.  There  was  something  very  imposing  in  those 
mighty  systems  which  embraced  heaven  and  earth.  How 
plain  and  meagre  in  comparison  seemed  simple  Chris- 
tianity! There  was  something  remarkably  attractive  in 
the  breadth  and  liberality  of  gnosticism.  It  seemed  com- 
pletely to  have  reconciled  Christianity  with  culture.  How 
narrow  the  Christian  Church  appeared  !  Even  noble 
souls  might  be  captivated  by  the  hope  of  winning  the 
world  over  to  Christianity  in  this  way  ;  while  the  multitude 
was  attracted  by  the  dealing  in  mysteries  with  which  the 
gnostic  sects  fortified  themselves  by  offering  mighty  spells 
and  amulets,  thus  pandering  to  the  popular  taste.  Finally 
some  were  no  doubt  drawn  in  by  the  fact  that  less  strict- 
ness of  life  was  required,  and  that  they  could  thus  be 
Christians  without  suffering  martyrdom. 

"  But  the  victory  of  gnosticism  would  have  been  the 
ruin  of  Christianity.  Christianity  would  have  split  into 
a   hundred    sects,    its    line  of  division    from    heathenism 


yo  PAGANISM  IN  CHRISTIANITY. 

would  have  been  erased,  its  inmost  essence  would  have 
been  lost,  and  instead  of  producing  something  really  new, 
it  would  have  become  only  an  element  of  the  melting 
mass,  an  additional  ingredient  in  the  fermenting  chaos  of 
religions  which  characterized  the  age."  ' 

When  the  fountain  of  formative  Christianity 
was  thus  widely  and  early  corrupted,  what  wonder 
that  the  banks  of  the  stream  are  covered  with 
pagan  debris,  and  that  the  waters  are  yet  turbid 
from  its  sediment  ? 

'  Conjiict  of  Christianity  with  Heathenism ,  pp.  346,  347. 


CHAPTER  III. 

ASIATIC  PAGAN  WATER-WORSHIP. 

Fundamental  Corruption  of  Christian  Baptism  through  Pagan  Water-Wor- 
ship— "  Baptismal  Regeneration,"  the  Product  of  Paganism — Spir- 
itual Purity  Sought  through  Pagan  Baptism — Testimonies  from  Jam- 
blicus,  Virgil,  Ovid,  Herodotus,  Juvenal,  and  others — Baptism  and 
Serpent-Worship — Baptism  and  Egyptian  Sun- Worship — The  Sacred 
Nile — The  Prevalence  of  Water- Worship  in  India — Sacred  Wells — 
Sacred  Rivers — Modern  Buddhistic  and  Modern  Hindu  Baptism. 

Corrtipting  Influence  of  Pagan  Water-  Worship. 

THE  work  of  corrupting  Christianity  went  for- 
ward systematically,  as  though  an  enemy 
planned  to  undermine  its  fundamental  truths  and 
ruin  the  Church  through  internal  errors.  When 
alleo^orical  methods  had  shorn  the  Bible  of  author- 
ity,  and  pushed  God,  as  represented  in  his  word, 
far  away  from  men,  the  next  important  step  was  to 
corrupt  the  developing  Church  by  a  false  standard 
of  membership,  thus  planting  a  sure  seed  of  decay 
in  its  heart.  In  New  Testament  Christianity,  bap- 
tism— submersion  in  water — was  the  outward  sym- 
bol of  a  new  spiritual  life,  beginning  through  faith 
and  repentance.     As  such  it  had  a  specific  mean- 

71 


72  PAGANISM  IN  CHRISTIANITY. 

ing,  and  from  the  earliest  times  formed  the  door 
to  membership  in  the  Christian  communities.  He 
who  accepted  Christ  as  the  Messiah,  testified  such 
acceptance  by  being  ''buried  with  him  in  baptism." 
This  was  the  sign  of  an  inward  purity  which  en- 
titled the  believer  to  a  place  in  the  community, 
and  to  the  fellowship  of  ''those  who  believed." 

It  was  not  the  agent  by  which  purity  was  pro- 
duced, nor  the  source  from  which  the  new  spiritual 
life  sprung.  All  this  was  changed  by  introducing 
the  pagan  idea.  The  materials  for  such  a  corrupt- 
ing process  were  fully  developed  in  the  pagan 
world. 

Various  forms  of  baptism,  and  the  doctrine  of 
baptismal  regeneration,  were  common  characteris- 
tics of  pagan  religion  before  the  birth  of  Christ. 

The  pagan  water-worship  cult  is  secondary  only 
to  sun-worship,  in  age  and  extent.  Its  native  home 
was  in  the  East,  but  it  appears  in  all  periods  and 
on  both  hemispheres.  It  had  two  phases  :  water  as 
an  object  of  worship,  and  as  a  means  of  inspira- 
tion ;  and  water  used  in  religious  ceremonies  to 
produce  spiritual  purity.  These  phases  often  min- 
gle with  each  other. 

This  reverence  for  water,  and  faith  in  its  cleansing 
efficacy,  arose  from  the  idea  that  it  was  permeated 
by  the  divine  essence,  from  which  it  had  super- 
natural  power    to  enlighten    and  purify  the  soul> 


ASIATIC  PAGAN    \VA  TER- IVOR  SHI  P 


/5 


without  regard  to  the  sph-itiial  state  of  the  candi- 
date. This  doctrine  of  baptismal  regeneration  was 
transferred  to  Christianity  before  the  close  of  the 
second  century,  and  through  it  the  Church  was 
filled  rapidly  with  baptized  but  unconverted  pagans. 
Sun-worship  and  water-worship  were  closely 
united  in  the  pagan  cult  us,  as  they  were  in  the 
corrupted  Christian  baptism.  For  instance,  one 
fountain  noted  by  Jamblicus  is  described  thus,  by 
Bryant  : 

"  From  this  history  of  the  place  we  may  learn  the  pur- 
port of  the  name  by  which  this  oracular  place  was  called. 
Colophon  is  Col-Oph-On,  Tumulus  Dei  Solis  Pythonis, 
and  corresponds  with  the  character  given.  The  river  into 
which  this  fountain  ran  was  sacred,  and  named  Halesus ; 
it  was  called  Anelon,  An-El-On,  Fons  Dei  Solis.  Halesus 
is  composed  of  well  known  titles  of  the  sagie  God."  * 

The  following  are  the  words  of  Jamblicus  : 

**  It  is  acknowledged  then  by  all  men  that  the  oracle  in 
Colophon  gives  its  answers  through  the  medium  of  water. 
For  there  is  a  fountain  in  a  subterranean  dwelling  from 
which  the  prophetess  drinks;  and  .on  certain  established 
nights  after  many  sacred  rites  have  been  previously  per- 
formed, and  she  has  drunk  of  the  fountain,  she  delivers 
oracles,  but  is  not  visible  to  those  that  are  present.  That 
this  water,  therefore,  is  prophetic  is  from  hence  manifest. 

^Analysis  of  Ancient  Mythology,  by  Jacob  Bryant,  third  edition,  six 
vols.  London,  1807,  vol.  i.,  page  255. 


74  PAGANISM   IN   CHRISTIANITY. 

But  how  it  becomes  so,  this,  according  to  the  proverb,  is 
not  for  every  man  to  know.  For  it  appears  as  if  a  certain 
prophetic  spirit  pervaded  through  the  water.  This  is  not, 
however,  in  reality  the  case.  For  a  divine  nature  does 
not  pervade  through  its  participants  in  this  manner,  ac- 
cording to  interval  and  division,  but  comprehends,  as  it 
were,  externally,  and  illuminates  the  fountain,  and  fills  it 
from  itself  with  a  prophetic  power.  For  the  inspiration 
which  the  water  affords  is  not  the  whole  of  that  which 
proceeds  from  a  divine  power,  but  the  water  itself  only 
prepares  us,  and  purifies  our  luciform  spirit,  so  that  we 
may  be  able  to  receive  the  divinity  ;  while  in  the  mean- 
time, there  is  a  presence  of  divinity  prior  to  this,  and 
illuminating  from  on  high."  ' 

Of  another  oracle  Jamblicus  says  : 

"  The  prophet  woman  too,  in  Branchidae,  whether  she 
holds  in  her  hand  a  wand,  which  was  at  first  received  from 
some  God,  and  becomes  filled  with  a  divine  splendor,  or 
whether  seated  on  an  axis,  she  predicts  future  events,  or 
dips  her  feet,  or  the  border  of  her  garment  in  the  water, 
or  receives  the  God  by  imbibing  the  vapor  of  the  water ; 
by  all  these  she  becomes  adapted  to  partake  externally  of 
the  God."  ' 

Jamblicus  also  states  that  baths  were  a  part 
of  the  preparation  for  being-  thus  inspired.  The 
same  combination  is  shown  by  Virgil,  in  the  fol- 
lowing : 

'  Jamblicus — Taylor's  translation, —  The  Mysteries  of  the  Egyptians,  Oial- 
deans,  and  Assyrians^  p.  141,  Chiswick,  1821. 
'^  Ibid.,  p.  144. 


ASIATIC  PAGAN    WATER-WORSHIP.  75 

"  He  started  up,  and  viewing  the  rising  beams  of  the 
ethereal  sun,  in  his  hollow  palms  with  pious  form  he  raised 
Avater  from  the  river,  and  poured  forth  to  heaven  these 
words :  '  Ye  nymphs,  ye  Laurentine  nymphs,  w^hcnce 
rivers  have  their  origin  ;  and  Thou,  O  Father  Tiber,  with 
thy  sacred  river,  receive  ^neas  and  defend  him  at  length 
from  dangers.  In  whatever  source  thy  lake  contains  thee, 
compassionate  to  our  misfortunes,  from  whatever  soil 
thou  springest  forth  most  beauteous,  hornbearing  river, 
monarch  of  the  Italian  streams,  ever  shalt  thou  be  hon- 
ored with  my  veneration,  ever  with  my  offerings.  O  grant 
us  thy  present  aid,  and  by  nearer  aid  confirm  thy  divine 
oracles.'  "  * 

Ovid,  describing  the  feast  of  Pales,  held  in  May, 
exhibits  the  same  combination  of  sun  and  water- 
worship  : 

*'  Often  in  truth  have  I  leaped  over  the  fires  placed  in 
three  rows,  and  the  dripping  bough  of  laurel  has  flung 
the  sprinkled  waters.  .  .  .  Shepherd,  purify  the  full 
sheep  at  the  beginning  of  twilight,  let  the  water  first 
sprinkle  them,  and  let  the  broom  made  of  twigs  sweep  the 
ground.  .  .  .  Protect  thou  alike  the  cattle,  and  those 
who  tend  the  cattle,  and  let  all  harm  fly  afar,  repelled 
from  my  stalls.  Let  that  happen  which  I  pray  for,  and 
may  we  at  the  close  of  the  year  offer  cakes  of  goodly  size 
to  Pales,  the  mistress  of  the  shepherds.  With  these 
words  must  the  goddess  be  propitiated  ;  turning  to  the 
East,  do  you  repeat  these  words  three  times,  and  in  the 
running  stream  thoroughly  wash  your  hands."  ^ 

^  yEneid,  book  viii.,  lines  70-S2. 

^  Fasii,  book  iv.,   between  lines  728  and  779. 


76  PAGANISM  IN   CHRISTIANITY. 

In  another  place  Ovid  tells  us  of  Deucalion  and 
Pyrrha,  resolving  to  seek  the  sacred  oracles,  in 
prayer,  at  the  temple  of  the  goddess  Themis  ;  he 
says  : 

*'  There  is  no  delay  ;  together  they  repair  to  the  waters 
of  Cephissus,  though  not  yet  clear,  yet  now  cutting  their 
wonted  channel.  Then  when  they  had  sprinkled  the 
waters  poured  on  their  clothes  and  their  heads,  they  turn 
their  steps  to  the  temple  of  the  sacred  goddess,  the  roof 
of  which  was  defiled  with  foul  moss,  and  whose  altars 
were  standing  without  fires."  ' 

The  same  combination  appears  among  the  Per- 
sians. Herodotus,  describing  the  crossing  of  the 
Hellespont  by  Xerxes  on  his  way  to  the  invasion 
of  Greece,  says  : 

''  That  day  they  made  preparations  for  the  passage  over ; 
and  on  the  following  they  waited  for  the  sun,  as  they 
wished  to  see  it  rising,  in  the  meantime  burning  all  sorts 
of  perfumes  on  the  bridges,  and  strewing  the  road  with 
myrtle  branches.  When  the  sun  rose,  Xerxes,  pouring  a 
libation  into  the  sea  out  of  a  golden  cup,  offered  up  a 
prayer  to  the  sun,  that  no  such  accident  might  befall  him 
as  would  prevent  him  from  subduing  Europe,  until  he  had 
reached  its  utmost  limits.  After  having  prayed,  he  threw 
the  cup  into  the  Hellespont,  and  a  golden  bowl  and  a 
Persian  sword,  which  they  call  acinace.  But  I  cannot  de- 
termine with  certainty,  whether  he  dropped  these  things 
into  the  sea  as  an  offering  to  the  sun,  or  whether  he  re- 

^  Meigmorphoses,  book  i.,  fable  lo,  line  651  f. 


ASIATIC  PAGAN    WATER-WORSHIP.  '/J 

pentcd  of  having  scourged  the  Hellespont  and  presented 
these  gifts  to  the  sea  as  a  compensation."  ' 

Ptcrity  Sought  tJwoitgh  Baptism, 

The  pagan  conception  that  water  produced  spirit- 
ual purity  was  expressed  in  many  ways.  Juvenal 
describes  the  custom  of  Roman  women  who  sought 
to  expiate  their  sins,  committed  in  licentious  revel- 
ries, as  follows  : 

"  She  will  break  the  ice  and  plunge  into  the  river  in  the 
depth  of  winter,  or  dip  three  times  in  the  Tiber  at  early 
dawn,  and  bathe  her  timid  head  in  its  very  eddies,  and 
thence  emerging,  will  crawl  on  bending  knees,  naked  and 
shivering,  over  the  whole  field  of  the  haughty  kings 
[the  Campus  Martius].  If  white  lo  command,  she  will 
go  to  the  extremity  of  Egypt,  and  bring  back  water 
fetched  from  scorching  Meroe,  to  sprinkle  on  the  temple 
of  Isis,  that  rears  itself  hard  by  the  sheep-fold.  For  she 
believes  that  the  warning  is  given  her  by  the  voice  of  the 
goddess  herself."  ^ 

Mithraic  a7id  Gnostic  Baptism. 

The  conception  that  water  cleansed  from  sin  was 
a  prominent  feature  in  Mithraicism  and  in  gnosti- 
cism. King,  who  is  authority  on  all  gnostic  ques- 
tions, says  : 

'Herodotus,  book  vii.,  section  54,  page  431,  N.  Y.,  1848. 
'^Satire  vii,.  lines    520-30,   page  59,  Evans'    translation,   Bohn,  London, 
1852. 


78  PAGANISM  IX   CHRISTIANITY. 

^  *'  In  my  account  of  Mithraicism,  notice  has  been  taken 
of  the  very  prominent  part  that  sacraments  for  the  remis- 
sion of  sin  play  in  the  ceremonial  of  that  religion  ;  the 
following  extracts  from  the  grand  Gnostic  text-book 
will  serve  to  show  how  the  same  notions,  (and  probably 
forms)  were  transferred  to  the  service  of  Gnosticism. 

'^'Baptism  Remitting  Sins' — {Pistis-Sophia)  (298). 

''  *  Then  came  forth  Mary  and  said  :  Lord,  under  what 
form  do  baptisms  remit  sins?  I  have  heard  thee  saying 
that  the  Ministers  of  Contentions  {  e pid aioi)  ^  follow  after 
the  soul,  bearing  witness  against  it  of  all  the  sins  that 
it  hath  committed,  so  that  they  may  convict  it  in  the 
judgments.  Now,  therefore,  Lord,  do  the  mysteries  of 
Baptism  blot  out  the  sins  that  be  in  the  hands  of  the 
Receivers  of  Contention,  so  that  they  shall  utterly  forget 
the  same  ?  Now,  therefore.  Lord,  tell  us  in  what  form 
they  remit  sins  ;  for  we  desire  to  know  them  thoroughly. 
Then  the  Saviour  answered  and  said :  Thou  hast  well 
spoken  ;  of  truth  those  Ministers  are  they  that  testify 
against  all  sins,  for  they  abide  constantly  in  the  places  of 
judgment,  laying  hold  upon  the  souls,  convicting  all  the 
souls  of  sinners  who  have  not  received  the  mystery,  and 
they  keep  them  fast  in  chaos  tormenting  them.  But  these 
contentious  ones  cannot  pass  over  chaos  so  as  to  enter 
into  the  courses  that  be  above  chaos ;  in  order  to  convict 
the  souls  therefore  receiving  the  mysteries,  it  is  not  law- 
ful for  them  to  force  so  as  to  drag  them  down  into  chaos, 
where  the  Contentious  Receivers  may  convict  them.  But 
the  souls  of  such  as  have  not  received  the  mysteries,  these 

^  The  Cabiri,  "  punishers  of  the  ancient  mythology,  performing  their 
former  duties  under  the  new  dispensation." 


ASIATIC  PAGAN    WATER-WORSHIP.  79 

do  they  desire  and  hail  into  chaos  ;  whereas  the  souls 
that  have  received  the  mysteries,  they  have  no  means 
of  convicting,  seeing  that  they  cannot  get  out  of  their 
own  place,  and  even  if  they  did  come  forth,  they  could 
not  stop  those  souls,  neither  shut  them  up  in  their 
chaos.  Hearken,  therefore,  I  will  declare  to  you  in 
truth  in  what  form  the  mystery  of  Baptism  remitteth  sins. 
If  the  souls  when  yet  living  in  the  world  have  been  sin- 
ful, the  Contentious  Receivers  verily  do  come,  that  they 
may  bear  witness  of  all  the  sins  they  have  committed,  but 
they  can  by  no  means  come  forth  out  of  the  regions  of 
chaos,  so  as  to  convict  the  soul  in  the  places  of  judgment 
that  be  beyond  chaos.  But  the  counterfeit  of  the  spirit 
testifies  against  all  the  sins  of  the  soul,  in  order  to  con- 
vict it  in  the  places  of  judgment  that  be  beyond  chaos. 
Not  only  doth  it  testify,  but  also  sets  a  seal  upon  all  the 
sins  of  the  soul,  so  as  to  print  them  firmly  upon  the  soul, 
that  all  the  Rulers  of  the  judgment  place  of  the  sinners  may 
know  that  it  is  the  soul  of  a  sinner,  and  likewise  know  the 
number  of  sins  which  it  hath  committed  from  the  seals 
that  the  counterfeit  of  the  spirit  hath  imprinted  upon  it, 
so  that  they  may  punish  the  soul  according  to  the  number 
of  its  sins ;  this  is  the  manner  in  which  they  treat  the 
soul  of  a  sinner.  (300)  Now,  therefore,  if  any  one  hath  re- 
ceived the  mysteries  of  Baptism,  those  mysteries  beeoine  a 
great  fire,  exceeding  strong  and  wise,  so  as  to  burn  up  all 
the  sins ;  and  the  Fire  entereth  into  the  soul  secretly,  so 
that  it  may  consume  within  it  all  the  sins  which  the 
counterfeit  of  the  spirit  hath  printed  there.  Likewise  it 
entereth  into  the  body  secretly,  that  it  may  pursue  all  its 
pursuers,  and  divide  them  into  parts — for  it  pursueth 
within  the  body,  the  counterfeit  of  the  spirit,  and  Fate — 


So  PAGANISM  IX   CHRISTIANITY. 

SO  that  it  may  divide  them  apart  from  the  Power  and  the 
Soul,  and  place  them  in  one  part  of  the  body — so  that 
the  fire  separates  the  counterfeit  of  the  spirit,  Fate,  and 
the  Body  into  one  portion,  and  the  Soul  and  the  Power 
into  another  portion.  The  mystery  of  Baptism  remain- 
eth  in  the  middle  of  them,  so  that  it  may  perpetually 
separate  them,  so  that  it  may  purge  and  cleanse  them  in 
order  that  they  may  not  be  polluted  by  Matter.  Now, 
therefore,  Mary,  this  is  the  manner  whereby  the  mys- 
tery of  Baptism  remitteth  sins  and  all  transgressions. 

(301)  '' '  And  when  the  Saviour  had  thus  spoken,  he  said 
to  his  disciples  :  Do  ye  understand  in  what  manner  I  speak 
with  you  ?  Then  came  forth  Mary  saying  :  Of  a  truth.  Lord, 
I  perceive  in  reality  all  the  things  that  thou  hast  said. 
Touching  this  matter  of  the  Remission  of  Sins,  thou 
speaketh  aforetime  to  us  in  a  parable,  saying:  I  am  come 
to  bring  fire  upon  the  earth,  nay  more  ;  let  it  burn  as 
much  as  I  please.  And,  again  thou  hast  set  it  forth  openly, 
saying :  I  have  a  baptism  wherewith  I  will  baptize  and 
how  shall  I  endure  until  it  be  accomplished  ?  Ye  think 
that  I  am  come  to  bring  peace  upon  the  earth  ?  By  no 
means  so,  but  dissension,  which  I  am  come  to  bring.  For 
from  this  time  forth  there  shall  be  five  in  one  house ; 
three  shall  be  divided  against  two,  and  two  against  three. 
This,  Lord,  is  the  word  that  thou  speakest  openly.  But 
concerning  the  word  that  thou  spakest :  I  am  come  to 
bring  fire  upon  the  earth,  and  let  it  burn  so  much  as  I 
please ;  in  this  thou  hast  spoken  of  the  mystery  of  Bap- 
tism in  the  world,  and  let  it  burn  as  much  as  thou  pleas- 
est  for  to  consume  all  the  sins  of  the  soul,  that  it  may 
purge  them  away.  And  again  thou  hast  shewn  the  same 
forth  openly,  saying :   I   have  a  baptism  wherewith   I   will 


ASIATIC  PAGAN    IVA  TEK-IVORSIIIP.  8 1 

baptize,  and  how  shall  1  endure  until  it  be  accomplished  ? 
The  which  is  this:  Thou  wilt  not  tarry  in  the  world  until 
the  baptisms  be  accomplished  to  purify  all  the  perfect 
souls.  And  again  what  thou  spakest  unto  us  aforetime  : 
^'  Do  ye  suppose  I  am  come  to  bring  peace  upon  earth,*' 
etc.  (302)  This  signifieth  the  mystery  of  Baptism 
Avhich  thou  hast  brought  into  the  world,  because  it 
hath  brought  about  dissension  in  the  body  of  the  world, 
because  it  hath  divided  the  Counterfeit  of  the  spirit,  the 
Body,  and  the  Fate  thereof,  into  one  party,  and  the  Soul 
and  the  Power  into  the  other  party.  The  same  is,  *'  There 
shall  be  three  against  two,  and  two  against  three."  And 
when  Mary  had  spoken  these  things  the  Saviour  said: 
Well  done  thou  spiritual  one  in  the  pure  light,  this  is  the 
interpretation  of  my  saying.'  "  ' 

The  opinion  of  Simon  Magus,  a  representative 
Gnostic,  concerning  baptism  is  expressed  by  King 
thus  : 

"  The  Kabbalists,  or  Jewish  Gnostics,  like  Simon  Magus, 
found  a  large  portion  of  apostolic  teaching  in  accordance 
with  their  own,  and  easily  grafted  upon  it  so  much  as  they 
hked.  Again  the  Divine  power  of  working  miracles  pos- 
sessed by  the  Apostles  and  their  successors,  naturally 
attracted  the  interest  of  those  whose  chief  mystery  was 
the  practice  of  magic.  Simon  the  Magician  was  consid- 
ered by  the  Samaritans  to  be  *  the  great  Power  of  God  *  ; 
he  was  attracted  by  the  miracles  wrought  by  the  Apostles, 
and  no  doubt  he  sincerely  ^  believed  ' — that  is,  after  his 
own  fashion.     His  notion  of  Holy  Baptism  was  probably 

'  The  Gnostics  and  Their  Ketnains,  pp.  141  ft. 

6 


82  PAGANISM  IN  CHRISTIANITY. 

an  initiation  into  a  new  mystery,  with  ahigher  Gnosis  th;in 
he  possessed  before,  and  by  which  he  hoped  to  be  endued 
with  higher  powers  ;  and  so  Hkewise  many  of  those  who 
were  called  Gnostic  Heretics  by  the  Christian  Fathers, 
were  not  Christians  at  all,  only  they  adopted  so  much  of 
the  Christian  doctrine  as  accorded  with  their  system."  ^ 

Baptis7n  of  Blood. 

The  Importance  which  the  sun-worship  cult 
attached  to  baptism  is  further  shown  In  the  bap- 
tism of  blood,  which  formed  a  prominent  feature 
in  the  Mithraic  system  of  atonement  and  spiritual 
enHghtenment.  This  is  commented  upon  by  King" 
as  follows  : 

"  The  '  Taurobolia,'  or  Baptism  of  Blood,  during  the 
later  ages  of  the  Western  Empire,  held  the  foremost 
place,  as  the  means  of  purification  from  sin,  however 
atrocious.  Prudentius  has  left  a  minute  description  of 
this  horrid  rite,  in  which  the  person  to  be  regenerated, 
being  stripped  of  his  clothing,  descended  into  a  pit,  which 
was  covered  with  planks  pierced  full  of  holes  ;  a  bull  was 
slaughtered  upon  them  whose  hot  blood,  streaming  down 
through  these  apertures  (after  the  fashion  of  a  shower- 
bath)  thoroughly  drenched  the  recipient  below.  The 
selection  of  the  particular  victim  proves  this  ceremony 
in  connection  with  the  Mithraic,  which  latter,  as  Justin 
says,  had  a  *  baptism  for  the  remission  of  Sins  ' ;  and  the 
Bull  being  in  that  religion  the  recognized  emblem  of 
life,  his  blood  necessarily  constituted  the  most  effectual 
laver  of  regeneration.     No  more  conclusive   evidence  of 

^Ibid.,  p.  6. 


ASIATIC  PAGAN    WATER-WORSHIP.  83 

the  value  then  attached  to  the  Taurobolia  can  be  adduced, 
than  the  fact  mentioned  by  Lampridius  that  the  priest- 
emperor  Hehogabakis  thought  it  necessary  to  submit  to 
its  performance  ;  and  a  pit,  constructed  for  the  purpose 
as  late  as  the  fourth  century,  has  lately  been  discovered 
within  the  sacred  precincts  of  the  Temple  at  Eleusis,  the 
most  holy  spot  in  all  Greece."  ' 

Baptis7n  at  Death,  and  for  the  Dead. 

The  following  throws  light  upon  the  pagan  ori- 
gin of  baptism  as  a  saving  act,  at  death,  and  after 
death.  Describing  the  nature  of  the  mystic 
formulae  which  the  Gnostics  used.    King  says: 

"  The  motive  for  placing  in  the  coffin  of  the  defunct 
illuviinato  these  '  words  of  power  '  graven  on  scrolls  of 
lead,  plates  of  bronze,  the  gems  we  are  considering,  and 
doubtless  to  an  infinitely  greater  extent  on  more  perish- 
able materials,  derives  much  light  from  the  description 
Epiphanius  gives  of  the  ceremony  whereby  the  Hera- 
cleonitae  prepared  their  dying  brother  for  the  next  world. 
They  sprinkled  his  head  with  water,  mingled  with  oil/and 
opobalsamum,  repeating  at  the  same  time  the  form  of 
words  used  by  the  Marcosians  in  baptism,  in  order  'that 
his  Inner  Man,  thus  provided,  might  escape  the  vigilance 
of  the  Principalities  and  Powers  whose  domains  he  was 
about  to  traverse,  and  mount  up  unseen  by  any  to  the 
Pleroma  from  which  he  had  originally  descended.  Their 
priests  therefore  instructed  the  dying  man  that  as  he 
came  before  these  Powers  he  was  to  address  them  in  the 
following  words  :  *  I,  the  son  from  the  Father,  the  Father 

'  Ibid.,  p.  154. 


84  PAGANISM  IN   CHRISTIANITY. 

pre-existing,  but  the  son  in  the  present  time,  am  come  to 
behold  all  things,  both  of  others  and  of  my  own,  and 
things  not  altogether  of  others,  but  belonging  unto 
Achamoth  {Wisdom)  who  is  feminine,  and  hath  created 
them  for  herself.  But  I  declare  my  own  origin  from  the 
Pre-existing  One,  and  I  am  going  back  unto  my  own  from 
which  I  have  descended.'  By  the  virtue  of  these  words 
he  will  elude  the  Powers  and  arrive  at  the  Demiurgus  in 
the  eighth  sphere,  whom  again  he  must  thus  address: 
'  I  am  a  precious  vessel,  superior  to  the  female  power  who 
made  thee,  inasmuch  as  thy  mother  knoweth  not  her  own 
origin,  whereas  I  know  myself,  and  I  know  whence  I  am  ; 
and  I  invoke  the  Incorruptible  Wisdom  who  is  in  the 
father  and  in  the  mother  of  your  mother  who  hath  no 
father — nay,  not  even  a  male  consort,  but  being  a  female 
sprung  from  a  female  that  created  thee,  though  she  her- 
self knows  not  her  mother,  but  believes  herself  to  exist 
alone.  But  I  invoke  the  mother.'  At  this  address  the 
Demiurgus  is  struck  with  confusion  (as  well  he  might  be) 
and  forced  to  acknowledge  the  baseness  of  his  origin ; 
whereupon  the  inner  man  of  the  Gnostic  casts  off  his 
bondage  as  well  as  his  own  angel  or  soul,  which  remains 
with  the  Demiurgus  for  further  use,  and  ascends  still 
higher  into  his  proper  place."  ' 

We  shall  find  that  this  pagan  conception  became 
very  prominent  in  the  early  Church.  The  ''being 
baptized  for  the  dead,"  of  which  Paul  speaks,  and 
which  was  much  practised  after  the  second  cen- 
tury, sprang  from  this  source;  also  delaying  bap- 
tism until  the  moment  of  death. 

'  Il'ic/.,  pp.  329,  330. 


ASIATIC  PAGAN    WATER-WORSHIP.  85 

Baptis7}i  a?td  Serpcnl-  Worship. 

The  serpent  worshippers  formed  a  prominent 
branch  of  the  Gnostics,  if  they  were  not  th^ 
originators  of  the  system.  Water-worship  was  a 
special  and  fundamental  idea  in  their  creed.  Wit- 
ness the  following  from  King. 

"  The  well-informed  and  temperate  Hippolytus,  writing 
at  the  most  flourishing  period  of  these  transitional  theoso- 
phies,  thus  opens  his  actual '  Refutation  of  All  Heresies,' 
and  his  Fifth  Book  with  the  description  '  of  that  sect 
which  hath  dared  to  boast  the  Serpent  as  the  author  of 
their  religion,  as  they  prove  by  certain  arguments  where- 
with he  hath  inspired  them.  On  this  account  the  apostles 
and  priests  of  this  creed  have  been  styled  "  Naaseni," 
from  '' Naas  "  the  Hebrew  word  for  serpent ;  but  subse- 
quently they  entitled  themselves  ^' The  Gnostics,"  be- 
cause they  alone  understood  the  deep  things  of  religion. 
Out  of  this  sect  sprung  many  other  teachers,  who,  by 
diversifying  the  original  doctrines  through  inventions  of 
their  own,  became  the  founders  of  new  systems.' 
Further  on  he  has  a  passage  bearing  immediately  upon 
this  subject.  *  This  Naas  is  the  only  thing  they  worship, 
for  which  reason  they  are  called  **  Naaseni,"  (/.  e.,  Ophites, 
or  Serpent-worshippers).  From  this  same  word  Naas,  they 
pretend  that  all  the  temples  {vaoi)  under  Heaven  derive 
the  name.  And  unto  this  Naas  are  dedicated  every  rite, 
ceremony,  mystery,  that  is ;  in  short,  not  one  rite  can  be 
found  under  Heaven  into  which  this  Naas  does  not  enter. 
For  they  say  the  Serpent  signifies  the  element  Water  ; 
and  with  Thales   of  Miletus   contend  that  nothing  in  the 


86     ■"  PAGANISM  IN  CHRISTIANITY. 

Universe  can  subsist  without  it,  whether  of  things  mortal 
or  immortal,  animate  or  inanimate.  All  things  are  sub- 
ject unto  him ;  and  he  is  good,  and  hath  all  good  things 
within  himself  as  in  the  horn  of  a  unicorn,  so  that  he  im- 
parts beauty  and  perfection  unto  all  that  is,  inasmuch  as 
he  pervades  all  things,  as  flowing  out  of  Eden,  and  divided 
into  four  heads.  .  .  .  This  Naas  is  the  "  water  above 
the  firmament  "  and  likewise  "  the  living  water  "  spoken 
of  by  the  Saviour.  Unto  this  Water  all  Nature  is  drawn, 
and  attracts  out  of  the  same  whatever  is  analogous  to  its 
own  nature,  each  thing  after  its  own  kind,  with  more 
avidity  than  the  loadstone  draws  the  iron,  the  ray  of  the 
sea-hawk,  gold,  or  amber  straws.  Then  they  go  on  to 
boast :  We  are  the  Spiritual,  who  have  drawn  our  own 
portion  out  of  the  living  water  of  the  Euphrates  that 
flows  through  the  midst  of  Babylon  ;  and  who  have  en- 
tered in  through  the  True  Gate,  the  which  is  Jesus  the 
Blessed.  And  we  of  all  men  are  the  only  Christians  in 
the  Third  Gate,  celebrating  the  Mystery,  being  anointed 
with  the  ineffable  ointment  out  of  the  horn,  like  David, 
not  out  of  the  earthen  vessel,  like  Saul  w^io  conversed 
with  the  Evil  Spirit  of  carnal  concupiscence.'  " 

The  conception  of  water  as  a  life-producing 
agent  appears  prominently  in  the  religion  of  the 
Egyptians.      They  associated  it  with  Osiris,    the 

'  The  Gnostics  and  Thei?'  Remains,  p.  224. 

The  references  to  Hippolytus,  made  by  King  may  be  found  in  vol.  vi., 
Ante-Nicene  Library,  Edinburgh,  1877,  pp.  126-194,  especially  150,  151.  One 
should. read  the  fifth  book  of  his  "  Refutation  of  All  Heresies"  to  see  how 
much  water,  as  a  divine  agency  and  power,  entered  into  various  phases  of 
the  gnostic  system.  The  original  of  the  quotations  from  the  gnostic  gospel, 
Pistis- Sophia,  may  be  found  in  the  London  edition — Latin — of  1856. 


ASIATIC  PAGAN    WATER-WORSHIP.  8/ 

life-producing  g-od  of  the   sun.      Speaking  of  this 
King  says  : 

"  The  symbols  of  the  same  worship  have  been  to  some 
extent  explained  by  persons  writing  at  a  time  when  they 
were  still  a  living  though  fast  expiring  language.  Of 
such  writers  the  most  valuable  is  Plutarch,  who  in  his 
curious  treatise  Dc  hide  ct  Osiride,  has  given  the  meaning 
of  several  of  these  symbols,  and,  as  it  would  appear,  upon 
very  good  authority.  According  to  him,  Isis  sometimes 
signifies  the  Moon,  in  which  sense  she  is  denoted  by  a  Cres- 
cent :  sometimes  the  Earth  as  fecundated  by  the  waters 
of  the  Nile.  For  this  reason  water,  as  the  seed  of  Osiris, 
was  carried  in  a  vase  in  the  processions  in  honor  of  this 
goddess."  * 

James  Bonwick,  F.R.G.S.,  says: 

''  The  baptism  of  Egypt  is  known  by  the  hieroglyphic 
terms  of  'waters  of  purification.'  In  Egypt,  as  in  Peru, 
the  water  so  used  in  immersion  absolutely  cleansed  the 
soul,  and  the  person  was  said  to  be  regenerated.  The 
water  itself  was  holy,  and  the  place  was  known,  as  after- 
wards by  the  Eastern  Christians,  by  the  name  oi  holy  bath. 
The  early  Christians  called  it  being  '  brought  anew  into 
the  world.'  The  ancients  always  gave  a  new  name  at 
baptism,  which  custom  was  afterwards  followed  by 
moderns.  The  Mithraic  font  for  the  baptism  of  ancient 
Persians  is  regarded  as  of  Egyptian  origin.  Augustine 
may,  then,  well  say  that  '  in  many  sacrilegious  rites  of 
idols,  persons    are    reported    to    be    baptized.' "  '^ 

'  Ibid.,  p.  1 06. 

^  Egyptian  Belief  and  Modern   Thought,  p,  416,  London,  1878. 


88  PAGANISM  JX   CIIKISTIANITY, 

The  Sacred  Nile, 

Pagan  water-worship  everywhere  was  closely 
associated  with  sacred  rivers.  Hardwick  speaks 
of  the  Nile  as  follows  : 

*'As  the  Nile,  for  instance,  was  a  sacred  river  and  as  such 
was  invoked  in  the  Egyptian  hymns  among  the  foremost 
of  the  national  gods,  whatever  bore  directly  on  the  culture 
of  the  soil,  and  the  succession  of  the  crops  in  every  dis- 
trict of  the  Nile  valley,  was  enforced  among  the  duties 
claimed  from  husbandmen  by  that  divinity.  To  brush 
its  sacred  surface  with  the  balance  bucket  at  a  forbidden 
time  was  a  crime  equal  in  atrocity  to  that  of  reviling  the 
face  of  a  king  or  of  a  father."  ^ 

Water-  Worship  i7i  Lidia, 

Sir  MoNiER-WiLLiAMS  describes  water-worship 
in  India  as  follows  : 

"  Rivers  as  sources  of  fertility  and  purification  were  at  an 
early  date  invested  with  a  sacred  character.  Every  great 
river  was  supposed  to  be  permeated  with  the  divine 
essence,  and  its  waters  held  to  cleanse  from  all  moral  gfuilt 
and  contamination,  and  as  the  Ganges  w'as  the  most 
majestic,  so  it  soon  became  the  holiest  and  most  sacred  of 
all  rivers.  No  sin  was  too  heinous  to  be  removed,  no 
character  too  black  to  be  washed  clean  by  its  waters. 
Hence  the  countless  temples  with  flights  of  steps  lining 
its  banks  ;  hence  the  array  of  priests,  called  '  Sons  of  the 
Ganges,'  sitting  on  the  edge  of  its  streams,  ready  to  aid 
the  ablutions  of  conscience-stricken  bathers,  and   stamp 

'  Christ  and  Other  Masters,  part  iv.,  p.  84. 


ASIATIC  PAGAN    WATEK-IVORSIIIP.  89 

them  as  whitewashed  when  they  emerge  from  its  waters. 
Hence  also  the  constant  traffic  carried  on  in  transporting 
Ganges  water  in  small  bottles  to  all  parts  of  the  country."  ' 

Sacred  wells  abound  in  India,  especially  in  and 
around  the  city  of  Benares.  Mr.  Williams  de- 
scribes some  of  these  as  follows.  The  one  first 
noted  is  said  to  be  sacred,  because  when  a  certain 
temple  was  destroyed  by  the  Mohammedans  the 
outraged  god  took  refuge  in  this  well  ;  thus  it 
became  a  sacred  shrine.      Mr.  Williams  says  : 

*'  Thither,  therefore,  a  constant  throng  of  worshippers 
continually  resort,  bringing  with  them  offerings  of  flowers, 
rice  and  other  grain,  which  they  throw  into  the  water 
thirty  or  forty  feet  below  the  ground.  A  Brahman  is 
perpetually  employed  in  drawing  up  the  putrid  liquid,  the 
smell  or  rather  stench  of  which,  from  incessant  admixture 
of  decaying  flowers  and  vegetable  matter,  makes  the 
neighborhood  almost  unbearable.  This  he  pours  with  a 
ladle  into  the  hands  of  the  expectant  crowds,  who  either 
drink  it  wnth  avidity,  or  sprinkle  it  reverentially  over  their 
persons.  A  still  more  sacred  well,  called  the  Manikarnika, 
situated  on  one  of  the  chief  Ghats  leading  to  the  Ganges, 
owes  its  origin,  in  popular  belief,  to  the  fortunate  circum- 
stance that  one  of  Siva's  earrings  happened  to  fall  on  the 
spot.  This  well  is  near  the  surface  and  quite  exposed  to 
view.  It  forms  a  small  quadrangular  pool,  not  more  than 
three  feet  deep.  Four  flights  of  steps  on  the  four  sides 
lead  to  the  water,  the  disgusting  foulness  of  which,  In  the 

^  Brahmatiism  and  Hinduism,  by  Sir  Monier-Williams,  M.A.,  D.C.L., 
London,  1887,  p.  172. 


go  PAGANISM  IN   CHRISTIANITY. 

estimation  of  countless  pilgrims,  vastly  enhances  its 
efficacy  for  the  removal  of  sin.  The  most  abandoned 
criminals  journey  from  distant  parts  of  India  to  the 
margin  of  this  sacred  pool.  There  they  secure  the  ser- 
vices of  Brahmans,  appointed  to  the  duty,  and  descending 
with  them  into  the  water  are  made  to  repeat  certain  texts 
and  mutter  certain  mystic  formulae,  the  meaning  of  which 
they  are  wholly  unable  to  understand.  Then,  while  in  the 
act  of  repeating  the  words  put  into  their  mouths,  they 
eagerly  immerse  their  entire  persons  beneath  the  offensive 
liquid.  The  longed-for  dip  over,  a  miraculous  trans- 
formation is  the  result ;  for  the  foul  water  has  cleansed 
the  still  fouler  soul.  Few  Hindus  venture  to  doubt  that 
the  most  depraved  sinner  in  existence  may  thus  be  con- 
verted into  an  immaculate  saint,  worthy  of  being  trans- 
lated at  once  to  the  highest  heaven  of  the  god  of  Benares. 
''  But  to  return  to  the  temple  of  Visvesvara.  I  found 
when  I  visited  it  a  constant  stream  of  worshippers 
passing  in  and  out.  In  fact,  Siva,  in  his  character  of  the 
lord  of  the  universe,  is  the  supreme  deity  of  Benares. 
Not  that  the  pilgrims  are  prohibited  from  worshipping  at 
the  shrines  of  other  gods,  but  that  Siva  is  here  paramount, 
and  claims  the  first  homage.  Yet  this  supreme  god  has 
no  image ;  he  is  represented  by  a  plain  conical  stone,  to 
wit,  the  Linga  or  symbol  of  male  generative  power.  The 
method  of  performing  worship  in  this  great  central  and 
confessedly  typical  temple  of  Hinduism,  appeared  to  me 
very  remarkable  in  its  contrast  with  all  Christian  ideas 
of  the  nature  of  worship.  All  that  each  worshipper  did 
was  to  bring  Ganges  water  with  him,  in  a  small  metal 
vessel,  and  pour  the  water  over  the  stone  Linga  ;  at  the 
same  time  ringing  one  of  the  bells  hanging  from  the  roof, 


ASIATIC  PAGAN    W A  TEK- WORSHIP.  9 1 

to  attract  the  god's  attention  towards  himself,  bowing  low 
in  obeisance  and  muttering  a  few  texts,  with  the  repeti- 
tion of  the  god's  name.  In  this  way  the  god's  symbol 
was  kept  perpetually  deluged  with  water,  while  the 
crowds  who  passed  in  and  out  lingered  for  a  time  close  to 
the  shrine,  talking  to  each  other  in  loud  tones.  Nor  did 
any  idea  of  irreverence  seem  to  be  attached  to  noisy 
vociferation  in  the  interior  of  the  sanctuary  itself. 
Nor  was  any  objection  made  to  an  unbeliever,  like 
myself,  approaching  and  looking  inside  ;  whereas  in  the 
south  of  India  I  was  strictly  excluded  from  all  the 
avenues  to  the  inner  Linga  sanctuaries.'  In  the 
courts  adjacent  to  the  Linga  were  other  shrines  dedicated 
to  various  deities,  and  in  a  kind  of  cloister  or  gallery  which 
encircled  the  temple,  were  thousands  of  stone  Lingas 
crowded  together  carelessly,  and  apparently  only  intended 
as  votive  offerings.  I  noticed  the  coil  of  a  serpent  carved 
around  one  or  two  of  the  most  conspicuous  symbols  of 
male  generative  energy,  and  the  combination  appeared 
to  be  very  significant  and  instructive.'"^ 

In  another  work  Mr.  Williams  says  : 

"  Passing  on  to  the  worship  of  water,  especially  running 
water,  it  is  to  be  observed  that  river-water  is  everywhere 
throughout  India  held  to  be  instinct  with  divinity.  It  is 
not  merely  holy,  it  is  especially  pervaded  by  the  divine 
essence.  We  must,  however,  be  careful  to  distinguish 
between  the  mere  sacredness  of  either  fire  or  water,  and 
their  worship  as  mere  personal  deities.  In  Rig-Veda,  X., 
30,  X.,  9,  VII.,  47,  and  other  passages  of  the  Veda,  the 
Waters  are  personified,  deified  and  honored  as  goddesses, 
'  See  p.  447.  *  Ibid.,  p.  437  ff. 


92  PAGANISM  IJV  CHRISTIANITY. 

and  called  the  Mothers  of  earth.  In  X.,  17,  10,  their  puri- 
fying power,  and  in  VI.,  50,  7,  their  healing  power,  is 
celebrated.  They  cleanse  their  worshippers  from  sin  and 
untruthfulness  (I.,  6,  22,  23,)  .  .  .  The  river  Saras- 
vati — called  the  purifier  in  Rig-Veda,  I.,  3  10 — was  to  the 
earlier  Hindus  what  the  Ganges  was  to  the  later.  She 
was  instinct  with  divinity,  and  her  influence  permeated 
the  writers  of  the  Vedic  hymns.  Sometimes  she  is  iden- 
tified with  the  Vedic  goddess,  vac,  speech,  and  invoked 
as  the  patroness  of  Science.^ 

The  confluence  of  the  Ganges  with  the  Jumna 
and  Sarasvati  is  one  of  the  most  hallowed  spots  in 
India.  Many  other  rivers  are  held  as  being  es- 
pecially sacred.  The  river  Narboda  is  deemed  by 
some  to  surpass  all  others.  The  mere  sight  of  it 
cleanses  the  soul  from  all  guilt.  It  makes  all  other 
waters  sacred  for  thirty  miles  northward  and  eigh- 
teen southward.  The  banks  of  all  the  chief  rivers 
in  India  are  considered  holy  ground  from  their 
source  to  the  sea.  Pilgrimages,  which  continue  for 
six  years,  are  undertaken,  the  pilgrim  going  down 
one  bank  of  the  Ganges,  and  returning  by  another. 
Many  hardships  are  incidental  to  such  pilgrimages, 
but  are  counted  light,  and  the  greater  the  difificul- 
ties  the  greater  the  resultant  merit. 

In  a  still  later  work.  Sir  Williams  describes  the 
present  baptismal  custom  in  Thibet  and  Mongolia, 
as  follows  : 

^Religious  Thought  and  Life  in  India,  \i.  346,  London,  1883. 


ASIATIC  PAGAN    WATER-WORSHIP.  93 

''  It  is  noticeable  that  a  kind  of  baptism  is  practised  in 
Tibet  and  Mongolia.  It  is  usual  to  sprinkle  children 
with  consecrated  water,  or  even  to  immerse  them  entirely 
on  the  third  or  tenth  day  after  birth.  This  is  called 
Khrus-sol  (according  to  Jaschke).  The  priest  consecrates 
the  water  by  reciting  some  formula,  while  candles  and 
incense  are  burning.  He  then  dips  the  child  three  times, 
blesses  it,  and  gives  it  a  name.  After  performing  the 
ceremony  he  draws  up  the  infant's  horoscope.  Then,  as 
soon  as  the  child  can  walk  and  talk,  a  second  ceremony 
takes  place,  when  prayers  are  said  for  its  happy  life,  and 
an  amulet  or  little  bag  is  hung  around  its  neck,  filled  with 
spells  and  charms  against  evil  spirits  and  diseases."' 

Other  writers  support  the  foregoing,  though  Sir 
Williams  is  too  high  an  authority  to  need  confirma- 
tion.    Alabaster  says  : 

''  Baptism  was  a  religious  rite  from  very  ancient  times, 
the  Brahmins  holding  that  if  any  one  who  had  sinned 
went  to  the  banks  of  the  Ganges  and  saying:  *  I  will  not 
sin  again,*  plunged  into  the  stream,  he  would  rise  to  the 
surface  free  of  sin,  all  his  sins  floating  away  with  the 
water;  hence  it  is  called  baptism,  or  the  rite  of  washing 
off  offences,  so  that  they  floated  away.  Sometimes  where 
any  one  was  sick  unto  death,  his  relatives  would  place 
him  by  the  river,  and  give  him  water  to  drink,  and  pour 
water  over  him  till  he  died,  believing  that  he  would  thus 
die  holy  and  go  to  heaven."  ' 

'  Buddhism,  etc.,  p.  356,  357,  New  York,  1889. 

"^  The  Wheel  of  the  Law  ;  Buddhism,  Illustrated  from  Siamese  Sources, 
by  Henry  Alabaster,  London,  1S71,  pp.  30,  31. 


94  PAGANISM  IN  CHRISTIANITY. 

Mr.  WiLKiNS  says  : 

''  Dasahara :  this  festival  commemorates  the  descent  of 
the  Ganges  from  heaven  to  earth,  and  is  called  Dasahara, 
because  bathing  at  this  season  is  said  to  remove  all  the  sins 
committed  in  ten  births,  i.  e.,  during  ten  different  lives. 
This  is  a  most  interesting  ceremony.  Thousands  upon 
thousands  of  the  people  bring  their  offerings  of  flowers, 
fruits  and  grain  to  the  river-side,  and  then  enter  the 
sacred  stream.  It  is  a  thing  worthy  of  note  that  although 
in  many  places  men  and  women  bathe  together,  the  men 
having  simply  a  cloth  around  their  loins,  and  the  women 
often  having  the  upper  part  of  their  bodies  exposed,  I 
have  never  seen  the  slightest  impropriety  of  gestures  on 
these  occasions.  In  some  festivals,  as  previously  noticed, 
the  grossest  impropriety  of  language  and  gesture  are  freely 
indulged  in  :  but  at  bathing  festivals  I  have  never  noticed 
anything  indecent.  It  is  proper  to  bathe  in  the  Ganges, 
for  those  who  live  near  enough  ;  but  other  rivers  may  take 
the  place  of  the  Ganges,  and  legends  have  been  manufac- 
tured to  show  that  their  virtues  are  even  greater  than 
those  of  the  Ganges  ;  if  there  is  no  river  convenient,  then 
a  tank  can  be  substituted."  ^ 

Modern  Buddhistic  Baptism. 

The  modern  water-worship  connected  with 
Buddhism  is  described  by  Sir  Monier-WilHams  in 
his  latest  book^  as  follows  : 

'  Modern  Hinduism,  by  W.  J.  Wilkins,  p.  2ig,  New  York,  1887.  Con- 
sult also,  Religions  of  India,  by  A.  Barth,  p.  278  ff.,  New  York,  1882. 

^  Buddhism  in  its  Connection  with  Brahmanism  and  Hinduism,  and  in 
its  Contrast  with  Christianity^  second  edition,  London,  1890. 


ASIATIC  PAGAN    WATER-VVORSHIP.  95 

'*  In  Burmah,  where  a  good  type  of  southern  Buddhism 
is  still  to  be  found,  the  New  Year's  festival  might  suitably 
be  called  a  *  water  festival.'  It  has  there  so  little  connec- 
tion with  the  increase  of  the  New  Year's  light  that  it 
often  takes  place  as  late  as  the  early  half  of  April/  It  is, 
however,  a  movable  feast,  the  date  of  which  is  regularly 
fixed  by  the  astrologers  of  Mandalay,  who  '  make  intricate 
calculations  based  on  the  position  of  various  constella- 
tions.' The  object  is  to  determine  on  what  precise  day 
the  king  of  the  Naths  will  descend  upon  the  earth  and 
inaugurate  the  new  year.  When  the  day  arrives  all  are 
on  the  watch,  and  just  at  the  right  moment,  which  invari- 
ably occurs  at  midnight,  a  cannon  is  fired  off,  announcing 
the  descendant  of  the  Nath  king  upon  earth.  Forthwith 
(according  to  Mr.  Scott)  men  and  women  sally  out  of 
their  houses,  carrying  pots  full  of  water,  consecrated  by 
fresh  leaves  and  twigs  of  a  sacred  tree,  repeat  a  formal 
prayer,  and  pour  out  the  water  on  the  ground.  At  the 
same  time  all  who  have  guns  of  any  kind  discharge  them, 
so  as  to  greet  the  new  year  with  as  much  noise  as  possible. 

"  Then,  '  with  the  first  glimmer  of  light '  all  take  jars  full 
of  fresh  water  and  carry  them  off  to  the  nearest  monas- 
tery. First  they  present  them  to  the  monks,  and  then 
proceed  to  bathe  the  images.  This  work  is  usually  done 
by  the  women  of  the  party,  '  who  reverently  clamber  up  ' 
and  empty  their  goblets  of  water  over  the  placid  features 
of  the  Buddhas  and  Bodhisattvas.  Then  begins  the  Satur- 
nalia. All  along  the  road  are  urchins  with  squirts  and 
syringes,  with  which  they  have  been  furtively  practising 
for  the  last  few  days.  The  skill  thus  acquired  is  exhibited 
by  the  accuracy  of  their  aim.     Cold  streams  of  water  catch 

'  See  Mr.  Scott's  Burmah,  ii.,  48. 


96  PAGANISM  IX   CHRISTIANITY. 

the  ears  of  the  passers-by.  Young  men  and  girls  salute 
one  another  with  the  contents  of  jars  and  goblets.  Shouts 
of  merriment  are  heard  in  every  quarter.  Before  breakfast 
every  one  is  soaked,  but  no  one  thinks  of  changing  his  gar- 
ments, for  the  weather  is  warm  and  *  water  is  everywhere.' 
The  girls  are  the  most  enthusiastic,  as  they  generally  go 
in  bands  and  carry  copious  reservoirs  along  with  them  ; 

*  unprotected  males '  are  soon  routed.     Then  a  number  of 

*  zealous  people  '  go  down  to  the  river,  wade  into  the  water 
knee-deep,  splash  about,  and  drench  one  another  till  they 
are  tired.  No  one  escapes.  For  three  days  no  one  likes  to 
be  seen  with  dry  clothes.    The  wetting  is  a  compliment."  ' 

"  In  Tibet  there  is  a  water  festival  in  the  seventh  or 
eighth  month  (about  our  August  and  September).  At 
this  festival  the  Lamas  go  in  procession  to  rivers  and  lakes 
and  consecrate  the  waters  by  benediction  or  by  throwing 
in  offerings.  Huts  and  tents  are  erected  on  the  banks, 
and  people  bathe  and  drink  to  wash  away  their  sins.  It 
concludes  with  dancing,  buffoonery,  and  masquerading." ' 

Lydia    Maria    Child    thus    describes 

Baptism  among  the  Hindus  : 

"  Water  is  supposed  to  cleanse  the  soul  and  guard  from 
evil.  When  a  child  is  born  priests  sprinkle  it,  and  sprinkle 
the  dwelling,  and  all  the  inmates  of  the  house  bathe. 
They  do  this  from  an  idea  that  it  keeps  off  evil  spirits. 
People  perform  ablutions  before  they  eat ;  and  priests 
purify  themselves  with  water,  accompanied  with  prayers, 
on  innumerable  occasions.  When  a  man  is  dying,  Brah- 
mins hasten  to  plunge  him  into  a  river,  believing  that  the 
departing  soul  may  be  thus  freed  from  impurities  before 
it  quits  the  body.  Some  rivers  are  deemed  more  pecul- 
'Pp.  341,  342.  2  p^  3^^ 


ASIATIC  PAGAX    VVAl^ER-WORSIIIP.  97 

iarly  holy  and  efficacious  than  others,  such  as  the  Ganges, 
the  Indus,  and  the  Chrishna  ;  the  water  of  the  Ganges  is 
used  on  all  the  most  solemn  occasions.  Images  of  the 
deities  are  washed  with  it,  and  Brahmins  are  sprinkled 
with  it,  when  inducted  into  the  priestly  office.  Happy 
above  other  men  is  he  who  is  drowned  in  that  sacred 
stream.  Once  in  twelve  years  the  waters  of  Lake  Cum- 
bhacum  are  supposed  to  be  gifted  with  power  to  cleanse 
from  all  sin.  As  this  period  approaches.  Brahmins  send 
mescengers  in  every  direction  to  announce  when  the  great 
day  of  ablution  will  take  place.  The  shores  are  crowded 
with  a  vast  multitude  of  men,  women,  and  children  from 
far  and  near.  They  plunge,  at  a  signal  from  the  officiating 
Brahmin,  and  in  the  universal  rush  many  a  one  is  suffo- 
cated or  has  his  limbs  broken.  Water  from  the  Ganges  is 
kept  in  the  temples,  and  when  the  people  are  dying  they 
often  send  from  a  great  distance  to  obtain  some  of  it. 
Before  devotees  put  their  feet  into  a  river  they  wash  their 
hands  and  utter  a  prayer."  ^ 

These  witnesses  show  us  that  water-worship  and 
baptism,  the  water  being  variously  employed,  by 
immersion,  sprinkling,  pouring,  etc.,  has  formed  a 
prominent  feature  in  Oriental  paganism  from  the 
earliest  time  until  now.  It  passed  from  the  Orient 
to  Greece  and  Rome.  Perhaps  the  stream  from 
Egypt  was  an  independent  one,  which  came  from 
the  south.  Before  considering  the  immediate  con- 
tact of  pagan  water-worship  with  early  Christianity, 
it  is  necessary  to  note  its  existence  outside  of  the 
Orient  and  Egypt. 

'   The  Progress  of  Religious  Ideas,  New  York,  1S53,  vol.  i.,  p.  124. 
7 


CHAPTER    IV. 

WATER-WORSHIP    IN    NORTHERN    EUROPE    AND    IN 
MEXICO. 

Water- Worship  Prominent  in  Many  Ways,  and  Associated  with  Holy  Sea- 
sons— Infant  Baptism  among  the  Scandinavians  and  Teutons — Pagan 
**  Christening  of  Children  " — Sacred  Water  as  a  Safeguard  against  Dis- 
ease, etc. — Virtue  of  Water  Used  for  Mechanical  Purposes — Water 
Sprites — Similarity  between  Roman  Catholicism  and  Paganism  of 
Mexico — Aztec  Baptism — Prayer  for  "Baptismal  Regeneration"  of 
Child  by  Mexican  Midwife. 

THE  existence  of  a  widespread  system  of  water 
worship  in  Northern  Europe  is  attested  by 
the  direct  history  of  paganism,  by  the  history  of 
Christianity  at  its  first  introduction,  by  the  decrees 
of  councils,  capitularies,  and  similar  documents. 
These  sources  show  that  the  Allamanns,  Franks, 
and  others  worshipped  rivers  and  fountains,  and 
used  water  in  various  ways  for  sacred  purposes. 
They  prayed  upon  the  banks  of  sacred  rivers  and  at 
sacred  fountains.  Springs  which  gushed  from  the 
earth  were  considered  especially  sacred,  as  being 
produced  directly  by  divine  agency.  Lighted  can- 
dles were  used  in  the  worship  of  fountains  and 
wells.      This   custom    continues    until  the  present 

98 


WATER-WORSHIP   IN  EUROPE  AND  MEXICO.         99 

day  In  the  semi-religious  habits  of  the  people, 
who  gaze  into  wells  by  the  light  of  a  candle  on 
Christmas  and  Easter  nights.  Sacred  brooks  and 
rivers  were  believed  to  have  been  produced  from 
the  pouring  of  water  by  the  gods  out  of  bowls  and 
urns. 

Water  drawn  at  holy  seasons,  such  as  midnight 
and  sunrise,  has  always  been  known  as  "holy 
water."  Running  spring-water  gathered  on  holy 
Christmas  night,  while  the  clock  strikes  twelve  is 
yet  known  as  heilway,  and  is  believed  to  be  good 
for  certain  diseases.  At  the  present  time  the  com- 
mon people  of  Northern  Europe  believe  that  be- 
tween eleven  and  twelve  on  Christmas  night,  and  on 
Easter  night,  spring  water  cha^iges  into  wine.  A 
similar  faith  is  found  as  far  back  as  the  latter  part 
of  the  fourth  century,  which  is  noted  by  Chrysos- 
tom  in  an  Epiphany  sermon  preached  at  Antioch. 

The  following  quotation  will  show  that  pagan 
water-worship  was  indigenous  In  Northern  Europe 
as  well  as  in  the  Orient : 

''  It  is  no  less  remarkable  that  a  kind  of  infant  baptism 
was  practised  in  the  North,  long  before  the  dawning  of 
Christianity  had  reached  those  parts.  Snorri  Sturlason, 
in  his  chronicle,  speaking  of  a  Norwegian  nobleman  who 
lived  in  the  reign  of  Harald  Harfagra,  relates  that  he 
poured  water  on  the  head  of  a  new-born  child,  and  called 
him   Hakon,  from  the  name  of  his  father.     Harald  him- 


lOO  PAGANISM   IN   CHRISTIANITY. 

self  had  been  baptized  in  the  same  manner,  and  it  is  noted 
of  King  Olaf  Tryggvason,  that  his  mother,  Astrida,  had 
him  thus  baptized  and  named  as  soon  as  he  was  born. 
The  Livonians  observed  the  same  ceremony,  which  also 
prevailed  among  the  Germans,  as  appears  from  a  letter 
which  the  famous  Pope  Gregory  the  third  sent  to  their 
Apostle  Boniface  directing  him  expressly  how  to  act  in 
this  respect.  It  is  probable  that  all  these  people  might 
intend,  by  such  a  rite,  to  preserve  their  children  from  the 
sorceries  and  evil  charms  which  witched  spirits  might  em- 
ploy against  them  at  the  instant  of  their  birth.  Several 
nations  of  Asia  and  America  have  attributed  such  a  power 
to  ablutions  of  this  kind  ;  nor  were  the  Romans  without 
such  a  custom,  though  they  did  not  wholly  confine  it  to 
new-born  infants."  * 

S.  Baring  Gould  testifies  concerning  pagan 
baptism  in  Scandinavia  as  follows  : 

*'  Among  the  Scandinavians,  infant  baptism  was  in  vogue 
long  before  the  introduction  of  Christianity,  and  the  rite 
accompanied  the  naming  of  the  child.  Before  the  accom- 
plishment of  this  rite,  the  exposition  of  the  babe  was  law- 
ful, but  after  the  ceremony  it  became  murder.  A  baptism 
in  blood  seems  to  have  been  practised  by  the  Germans 
and  Norsemen  in  remote  antiquity  ;  to  this  the  traditions 
of  the  horny  Sigfrid,  or  Sigurd,  and  Wolfdietrich  point. 
Dipping  in  water,  and  aspersion  with  water,  or  with  blood 
of  a  victim,  was  also  customary  among  the  Druids,  as  was 
also  the  baptism  of  fire,  perhaps  borrowed  by  them   from 

'  Noi-thern  Antiquities  of  the  Ancient  Scandinavians,  translated  from 
the  French  of  P.  H.  Mallet  by  Bishop  Percy,  edition  revised  by  J.  A. 
Blackwell,  London,  1847,  p.  206. 


WATER-WORSHIP   IN  EUROPE  AND  MEXICO.        TOI 

the  Phoenicians.    This  was  that  passing  through  the  fire  to 
Molech  alkidcd  to  repeatedly  in  the  Jewish  Scriptures."  ' 

There  is  an  excellent  picture  of  baptism  among 
the  pagan  Teutons,  by  Konrad  Maurer,  in  which 
the  author  shows,  in  detail,  the  relation  between 
infant  baptism  among  the  Greeks,  Romans,  Teu- 
tonic pagans,  and  Teutonic  Christians.  The  Na- 
tion for  September  22,  1881,  speaks  of  Mr.  Mau- 
rer's  work  as  follows  ^ : 

''  A  large  portion  of  Maurer's  monograph  is  devoted  to 
showing  how  the  ceremonies  connected  with  heathen  bap- 
tism were  adopted  by  the  Christian  Church,  and  in  tracing 
to  a  heathen  source  the  rights  and  privileges  secured  to 
children  by  baptism  in  the  Church.  The  author  suggests 
that  the  laying  at  the  breast  was  a  recognition  of  the  child 
on  the  mother's  part,  and  that  the  granting  of  the  right 
of  baptism  was  a  recognition  of  the  child  on  the  part  of 
the  father,  and  that  this  was  the  chief  significance  of  the 
latter  ceremony  ;  although  it  would  seem  from  Havamal, 
in  the  Elder  Edda,  that  spiritual  blessings  were  also  se- 
cured to  the  infant  by  the  sprinkling  of  holy  water.  Bap- 
tism made  the  child  an  heir  both  among  the  heathen  and 
among  the  old  Teutonic  Christians,  and  the  fact  that 
among  both  it  had  so  many  things  in  common,  that  it 
took  place  soon  after  the  birth  of  the  child,  and  was  con- 
nected with  the  naming  of  it ;  that  there  were  god-fathers 

^  The  Origui  and  Development  of  Religions  Belief,  by  S.  Baring  Gould, 
M.A. ,  London,  i86g,  p.  393. 

2  For  details  see  Uber  die  Wasserweihe  dcs  Germanischen  Heidenthumes, 
von  Konrad  Maurer,  as  found  in  the  Transactions  of  the  Bavarian  Academy 
of  Science  for  1880. 


I02  PAGANISM  IN  CHRISTIANITY. 

and  god-mothers,  and  that  presents  were  given,  makes  the 
question  an  exceedingly  interesting  one.  But  the  author 
goes  farther,  and  proves  from  ancient  laws  of  the  Ger- 
mans, Visigoths,  and  Anglo-Saxons,  that  the  rite  of  bap- 
tism is  to  be  performed  within  the  ninth  day  after  the 
birth  of  the  child  ;  and  here  he  calls  attention  to  the  an- 
cient Roman  custom  of  giving  the  name  to  a  female  in- 
fant on  the  eighth,  and  to  a  male  infant  on  the  ninth  day 
after  birth,  and  quotes  Roman  law  to  show  that  this  nam- 
ing day  was  of  legal  importance  to  the  child.  A  similar 
custom  is  also  found  among  ancient  Greeks,  where  the 
seventh  day  after  the  birth  of  the  child  was  celebrated 
with  cleansing,  gifts,  sacrifices,  banqueting,  and  other  cere- 
monies. Maurer  suggests  that  this  seventh  day  of  cleans- 
ing among  the  heathen  Greeks  was  of  the  same  legal 
value  to  the  child  as  the  day  of  sprinkling  with  water 
among  the  Teutons,  and  that  it  determined  whether  the 
child  should  live  or  be  exposed.  Roman  law  establishes 
the  fact  that  the  eighth  day  after  birth  for  girls,  and  the 
ninth  for  boys  was  a  Dies  lustricus — that  is,  a  day  on  which 
a  religious  rite  (lustratio)  for  infants  took  place,  and  on 
which  names  were  given  to  them,  whence  it  was  called 
solonnitas  nofninaliiun.  The  day  was  observed  by  bring- 
ing the  infants  to  the  temple,  by  banquets,  etc'  We  find, 
therefore,  among  the  old  Greeks,  and  what  is  of  vastly 
more  importance,  in  the  old  Roman  laws,  a  day  set  apart 
for  infants  on  which  they  get  their  names,  and  this  nam- 
ing connected  with  the  observation  of  certain  ceremonies. 
What  the  precise  nature  of  these  rites  was,  we  are  not 
told  ;  but  inasmuch  as  the  Roman  documents  designate 

'  See   on    this   point    Marquardt,   Das   Privat-lebeii    dcr  Romer,    i.,  pp. 
Bi.  82. 


WATER-WORSHIP    IN  EUROPE   AND   MEXICO.        103 

thereby  the  term  lustratio,  there  can  scarcely  be  room  for 
doubt  that  it  must  have  been  a  symboHc  cleansing  by 
means  of  water.  And  since  the  Dies  lustricus  confessed- 
ly secured  legal  rights  to  the  infant,  the  question  lies  near 
at  hand  whether  the  old  Teutonic  heathen  borrowed  the 
baptismal  right  from  the  ancient  Romans,  or  whether 
baptism  was  an  original  institution  among  the  Aryans 
before  they  became  divided  into  Teutons,  Romans,  etc. 
There  can  be  no  doubt,  on  the  one  hand,  that  the  Dies 
lustricus  of  the  Romans  obtained  among  the  Christians 
in  fixing  the  day  for  baptism,  especially  since  it  corre- 
sponded so  nearly  with  the  Mosaic  day  for  circumcision  ; 
and  on  the  other  hand,  that  just  as  many  of  the  old  Teu- 
tonic feasts  were  turned  into  festivals,  so  the  form  of  the 
Teutonic  baptism  was  largely  adopted  by  the  Christians 
in  Northern  Europe." 

Baptism  was  undoubtedly  an  ancient  Aryan  rite, 
which  existed  before  the  division  of  the  race,  of 
which  Mr.  Maurer  speaks.  For  supplementary 
proof  of  the  lustration  and  naming  of  infants 
among  the  Greeks  and  the  Romans,  consult 
^m\\}v^s  Dictionary  of  Greek  and  Roman  Antiqui- 
ties, pp.  800,  801.  Also,  for  lustration,  by  holy 
water,  of  children  and  adults,  see  The  Life  of 
Greeks  and  Romans,  by  E.  Guhl  and  W.  Koner, 
p.  282,  London  (no  date,  but  since  1862).  See 
also  Tertullian,  C one ernifig Idolatry  (c\\2i^.  xvi.),  for 
reference  to  pagan  *'  Naming  Festivals." 

Jacob  Grimm  (^Teutonic  Mythology,  4  vols., 
London,  1883),  a  most   painstaking  and   scholarly 


104  PAGANISM  IN   CHRISTIANITY. 

authority,  shows  that  the  Christianity  of  the  pres- 
ent century  is  yet  deeply  imbued  with  the  residuum 
of  the  ancient  pagan  water-worship.     He  says  : 

''  Superstitious  Christians  then  believed  two  things  :  a 
hallowing  of  the  water  at  midnight  of  the  day  of  baptism, 
and  a  turning  of  it  into  wine  at  the  time  of  the  beth- 
phania.  Such  water  the  Germans  called  heilawdc^  and 
ascribed  to  it  a  wonderful  power  of  healing  diseases  and 
wounds,  and  of  never  spoiling. 

"  Possibly  even  in  Syria  an  old  pagan  drawing  of  water 
became  veiled  under  new  Christian  meanings.  In  Germany 
other  circumstances  point  undisguisedly  to  a  heathen  con- 
secration of  water  :  it  was  not  to  be  drawn  at  midnight, 
but  in  the  morning  before  sunrise  dozvn  stream  and  silently, 
usually  on  Easter  Sunday,  to  which  the  above  explana- 
tions do  not  so  well  apply  :  this  water  does  not  spoil,  it 
restores  youth,  heals  eruptions,  and  makes  the  young 
cattle  strong.  Magic  water,  serving  for  unchristian  divi- 
nation, is  to  be  collected  before  sunrise  on  a  Sunday  in  one 
glass  from  three  flowi^ig  springs ;  and  a  taper  is  lighted 
before  a  glass,  as  before  a  divine  being.  Here  I  bring  in 
once  again  the  Hessian  custom  mentioned  at  page  58  : 
On  Easter  Monday  youths  and  maidens  walk  to  the  Hol- 
low Rock  in  the  mountains,  draw  water  from  the  cool 
spring  in  jugs  to  carry  home,  and  throw  flowers  in  as  an 
offering.  Apparently  this  water-worship  was  Celtic  like- 
wise. The  water  of  the  rock  spring  Karnant  makes  a 
broken  sword  whole  again.  Curious  customs  show  us  in 
what  manner  young  girls  in  the  Pyrenees  country  tell  their 
own  fortunes  in  the  spring  water  on  May-day  morning."  ' 

'  Vol.  ii.,  pp.  586,  587. 


WATEK-WORSHir   J.V  EUROPE   AND   MEXICO.        105 

Water  Sccicring  Immunity  fi^om  Disease. 

Sacred  water  as  a  means  of  lustration  and  of  im- 
munity from  disease  is  yet  a  prominent  characteris- 
tic of  Northern  European  water-worship.  Grimm 
thus  describes  it  : 

''  In  a  spring  near  Nogcnt  men  and  women  bathed  on 
St.  John's  eve:  Holberg's  comedy  of  Kildc-rciscn  is 
founded  on  the  Copenhagen  people's  practice  of  pilgrim- 
ing  to  a  neighboring  spring  on  St.  Hans  aftcn  to  heal  and 
invigorate  themselves  in  its  waters.  On  Midsummer-eve 
the  people  of  Ostergotland  journeyed  according  to  ancient 
custom  to  Lagman's  bergekalla  near  Skeninge,  and  drank 
of  the  well.  In  many  parts  of  Germany  some  clear  foun- 
tain is  visited  at  Whitsuntide,  and  the  water  drunk  in  jugs 
of  a  peculiar  shape.  Still  more  important  is  Petrarch's 
description  of  the  annual  bathing  of  the  women  of  Cologne 
in  the  Rhine  ;  it  deserves  to  be  quoted  in  full,  because  it 
plainly  proves  that  the  cult  prevailed  not  merely  at  here 
and  there  a  spring,  but  in  Germany's  greatest  river.  From 
the  Italian's  unacquaintance  with  the  rite,  one  might  infer 
that  it  was  foreign  to  the  country  whence  all  Church 
ceremonies  proceeded,  and  therefore  altogether  unchris- 
tian and  heathenish.  But  Petrarch  may  not  have  had  a 
minute  knowledge  of  all  the  customs  of  his  country ;  after 
his  time,  at  all  events,  we  find  even  there  a  lustration  on 
St.  John's  Day  (described  as  ancient  custom  then  dying 
out).  And  long  before  Petrarch,  in  Augustine's  time,  the 
rite  was  practised  in  Libya,  and  is  denounced  by  that 
Father  as  a  relic  of  paganism.  Generally  sanctioned  by 
the  Church  it  certainly  was  not,  yet  it  might  be  allowed 
here  and  there,  as  a  not  unapt  reminder  of  the  Baptizer  in 


I06  PAGANISM  IN   CHRISTIANITY. 

the  Jordan,  and  now  interpreted  of  him,  though  once  it  had 
been  heathen.  It  might  easily  come  into  extensive  favor, 
and  that  not  as  a  Christian  feast  alone  :  to  our  heathen  fore- 
fathers St.  John's  Day  would  mean  the  festive  middle  of 
the  year,  when  the  sun  turns,  and  there  might  be  many 
customs  connected  with  it.  I  confess,  if  Petrarch  had 
witnessed  the  bathing  in  the  river  at  some  small  town,  I 
would  the  sooner  take  it  for  a  native  rite  of  the  ancient 
Germani ;  at  Cologne,  the  holy  city  so  renowned  for  its 
relics,  I  rather  suspect  it  to  be  a  custom  first  introduced 
by  Christian  tradition." ' 

Water  used  for  mechanical  purposes  was  also 
looked  upon  as  possessing  peculiar  virtues.  Down 
to  the  present  time  the  Servians  catch  the  water 
which  rebounds  from  the  paddles  of  mill  wheels. 
Women  go  early  on  St.  George's  day,  April  23d,  to 
catch  such  water  for  bathing  purposes.  Some  carry 
it  home  on  the  evening  before  the  twenty-third  and 
sprinkle  broken  bits  of  green  herbs  and  boughs 
upon  it.  They  believe  that  all  evil  and  harm  "  will 
then  glance  ofT  their  bodies  like  water  off  the  mill 
wheel,"  as  the  result  of  such  bathing.  A  trace  of 
the  same  superstition  remains  in  Servia  in  the 
popular  warning,  "  Not  to  flirt  the  water  off  your 
hands  after  washing  in  the  morning,"  else  you  flirt 
away  your  luck  for  the  day. 

Many  religious  and  superstitious  practices  are 
prevalent  in  Northern  Europe  in  times  of  drouth, 

^  Vol.  ii.,  pp.  588,  590. 


WATER-WORSHIP  IN  EUROPE   AND   MEXICO.       lO/ 

in  order  to  propitiate  the  divinities,  either  good  or 
evil,  and  secure  a  rainfall.  Certain  goddesses  which 
were  prominent  in  the  Northern  European  mythol- 
ogies, especially  Nerthus  and  Holda,  were  closely 
connected  with  water-worship.  The  former  repre- 
sented the  earth  and  is  spoken  of  as  "  the  bath- 
lovinor  Nerthus."  Holda  lived  in  wells.  She  was 
identical  with  the  Roman  Isis.  ''  When  it  snows, 
she  is  making  her  bed,  and  the  feathers  fly.  She 
stirs  up  snow  as  Donar  does  rain."  In  Prussia 
when  it  snows  the  people  say:  "  The  angels  are 
shaking  their  beds,  and  the  flakes  of  down  drop  to 
the  earth."  It  was  believed  that  Holda  haunted 
the  lakes  and  fountains  and  might  be  seen  bathing 
at  the  hour  of  noon.  Mortals  could  reach  her 
dwelling  by  passing  through  a  well.  She  was  sup- 
posed to  pass  through  the  land  at  Christmas  time, 
bringing  fertility  by  her  presence.^ 

On  the  fifth  of  August  the  lace-makers  of 
Brussels  pray  to  Mary  that  their  work  "  may 
keep  as  white  as  snow."  It  was  believed  that 
Holda  appeared  as  an  ugly  old  woman,  long-nosed, 
big-toothed,  with  bristling  and  thick-matted  hair. 
The  common  people  still  say  of  a  man  whose  hair 
is  tangled  and  in  disorder  :  "  He  has  had  a  jaunt 
with  Holda." 

'  Several  attributes  of  the  heathen  goddess   Holda  passed  over  to  the  wor- 
ship of  Mary  in  the  Roman  Catholic  Church. 


I08  PAGANISM  JN    CHRISTIANITY. 

The  pagan  fear  of  water  sprites  still  exists  in 
Sweden.  On  crossing  any  water  after  dark  it  is 
thought  advisable  to  spit  tJiree  times,  as  a  safeguard 
against  their  evil  influences.^  It  is  also  thought  to 
be  dangerous  to  draw  water  from  a  well  without 
saluting  the  divinity  which  governs  it.  This  cus- 
tom remains  among  modern  Greeks.  A  thief  is 
supposed  to  be  safe  in  his  evil  course  if  he  sacri- 
fices to  the  water  sprites,  by  throwing  a  little  of 
that  which  he  has  stolen  into  a  stream.  In 
Esthonia,  the  newly  married  wife  drops  a  present 
into  the  well  of  the  house  where:  she  is  to  reside. 
In  1641,  Hans  Ohm,  of  Sommerpahl  in  Esthonia, 
built  a  mill  upon  a  sacred  stream.  Bad  harvests 
followed  for  several  years  until  the  peasants  fell 
upon  the  mill,  burnt  it  down  and  destroyed  the 
piles  in  the  water.  Ohm  went  to  law  and  obtained 
a  verdict  against  the  peasants.  But  to  rid  himself 
of  new  and  grievous  persecutions,  he  induced 
pastor  Gutslaff  to  write  a  treatise  especially  com- 
bating this  superstition.  Th^  Esthonians  replied, 
when  asked  how  good  or  bad  weather  could  depend 
upon  springs  and  brooks  :  **  It  is  our  ancient  faith  : 
the  men  of  old  have  so  taught  us.  Mills  have  been 
burnt  down  on  this  brook  before  now."  They 
called   it    '*  Holy  Brook,"  and   believed  that  when 

^  Compare  this  with  what  is  said  by  Pliny,  and  with  the  use  of  spittle  by 
the  Roman  Catholics  in  baptism.     Chapter  V.  of  this  book. 


WATER-WORSHIP   IN  EUROPE   AND   MEXICO.        IO9 

they  wanted  rain  it  could  be  produced  by  throwing 
something-  into  the  stream.' 

Many  similar  stories  abound  in  the  modern  liter- 
ature of  Esthonia.  Although  less  refined,  the 
water-worship  mythology  of  Northern  Europe  was 
as  widespread  and  persistent  in  its  influence  as 
that  of  Southern  Europe  or  of  Asia.  Its  influence 
upon  Christianity  was  not  less  strongly  marked, 
and  the  modifications  which  it  produced  in  Chris- 
tian baptism  continue  in  a  great  degree  to  the  pre- 
sent day.  The  universal  sway  of  pagan  baptism 
and  its  essential  unity  are  shown  by  turning  from 
Northern  Europe  to  the  extreme  point  of  another 
continent  and  considering 

Water-  Worship  in   Mexico, 

Prescott  speaks  of  the  amazement  with  which 
the  early  Spaniards  beheld  the  points  of  similarity 
between  the  customs  of  the  pagan  Mexicans  and 
the  Roman  Catholic  Church  ;  he  says  : 

*'  With  the  same  feelings  they  witnessed  another  cere- 
mony, that  of  the  Aztec  baptism  ;  in  which,  after  a  solemn 
invocation,  the  head  and  lips  of  the  infant  were  touched 
with  water,  and  a  name  given  to  it ;  while  the  goddess 
Cioacoatl,  who  presided  over  childbirth,  was  implored  that 
the  sin  which  was  given  to  us  before  the  beginning  of  the 

'  See  A  Short  Account  of  the  Holy  Brook,  etc.,  by  John  Gutslaff,  Pastor 
at  Urbs  in  Liefland,  Dorpt,  1644,  pp.  25,  258. 


no  PAGA NISM  IN   CHRIS TIA NI T V. 

world  might  not  visit  the  child,  but  that,  cleansed  by  these 
waters,  it  might  live  and  be  born  anew."  ' 

A  full  account  of  this  pagan  baptism  in  Mexico 
is  given  by  Sahagun-de-Bernardino,  as  follows  : 

"  When  everything  necessary  for  the  baptism  had  been 
made  ready,  all  the  relations  of  the  child  were  assembled, 
and  the  midwife,  who  was  the  person  that  performed  the 
rite  of  baptism,  was  summoned.  At  early  dawn  they 
met  together  in  the  court-yard  of  the  house.  When  the 
sun  had  risen  the  midwife,  taking  the  child  in  her  arms, 
called  for  a  little  earthen  vessel  of  water,  while  those 
about  her  placed  the  ornaments  which  had  been  prepared 
for  the  baptism  in  the  midst  of  the  court.  To  perform 
the  rite  of  baptism,  she  placed  herself  with  her  face  towards 
the  west,  and  immediately  began  to  go  through  certain 
ceremonies.  .  .  .  After  this  she  sprinkled  water  on 
the  head  of  the  infant,  saying:  '  O  my  child  !  take  and 
receive  the  water  of  the  Lord  of  the  world,  which  is  our 
life,  and  is  given  for  the  increasing  and  renewing  of  our 
body.  It  is  to  wash  and  to  purify.  I  pray  that  these 
heavenly  drops  may  enter  into  your  body  and  dwell  there  ; 
that  they  may  destroy  and  remove  from  you  all  the  evil 
and  sin  which  was  given  to  you  before  the  beginning  of 
the  world  ;  since  all  of  us  are  under  its  power,  being  all 
the  children  of  Chalchivitlycue '  (the  goddess  of  water). 
She  then  washed  the  body  of  the  child  with  water  and 
spoke  in  this  manner:  '  Whencesoever  thou  comest,  thou 
that  art  hurtful  to  this  child,  leave  him  and  depart  from 
him,  for  he  now  liveth  anew  and  is  born  anew  ;  now  he  is 
purified  and  cleansed  afresh,  and  our  Mother  Chalchivit- 

*  Conquest  of  Mexico,  vol.  iii.,  p.  369  f.,   Philadelphia,  J.  B.Lippincott. 


WATER.IVORSHIP  I  A'  EUROPE    AND   MEXICO.        Ill 

lycue  again  bringeth  him  into  the  world.'  Having  thus 
prayed,  the  midwife  took  the  child  in  both  hands,  and  lift- 
ing him  towards  heaven,  said  :  '  O  Lord,  thou  seest  here 
thy  creature,  whom  thou  hast  sent  into  this  world,  this 
place  of  sorrow,  suffering,  and  penitence.  Grant  him,  O 
Lord,  thy  gifts  and  thine  inspiration,  for  thou  art  the  great 
God,  and  with  thee  is  the  great  goddess.'  Torches  of 
pine  were  kept  burning  during  the  performance  of  these 
ceremonies.  When  these  things  were  ended,  they  gave 
the  child  the  name  of  some  one  of  his  ancestors,  in  hope 
that  he  might  shed  a  new  lustre  over  it.  The  name  was 
given  by  the  same  midwife  or  priestess  who  baptized 
him."  ' 

A  full  discussion  of  baptismal  ceremonies  among 
the  pagans  of  Mexico  may  be  found  in  H.  H. 
Bancroft's  works,'  which  discussion  fully  supports 
the  foregoing  from  Prescott  and  Sahagun. 

^  Hist,  de  Neuva  Espana,  lib.  vi,,  cap.  xxxvii. 

•^  The  Native  Races,  Myths,  and  Languages,  vol.  iii.,  p.  369  seq.,  San 
Francisco,  1882. 


CHAPTER  V. 

GREEK     WATER-WORSHIP. 

Sprinkling  and  Immersion  Both  Used — Prominence  of  "  Baptismal  Regen- 
eration"— Lustral  Water  at  Temple  Doors — Baptism  of  Animals — 
Influence  of  "  The  Greek  Mysteries"  on  Christian  Baptism — Initiatory 
Baptisms — Scenic  Illustrations — Mithraic  Baptism  Engrafted  on  Grecian 
— "Creed,"  "Symbol,"  Drawn  from  Grecian  Water-Worship  Cult — 
Identity  of  Grecian  and  Roman  Catholic  Forms — The  Use  of  Spittle 
in  Pagan  Baptism. 

IN  our  survey  of  the  wide  field,  we  now  come  to 
a  still  more  specific  view  of  the  pagan  cult, 
along  the  line  of  Hellenic  thought,  where  it  im- 
pinged most  strongly  upon  Christianity. 

Potter  writes  learnedly  of  water-worship  among 
the  Greeks,  in  the  following  : 

''  At  least  every  person  who  came  to  the  solemn  sacri- 
fices was  purified  by  water.  To  which  end  at  the  entrance 
to  the  temples  there  was  commonly  placed  a  vessel  full  of 
holy  water.  This  water  was  consecrated  by  putting  into 
it  a  burning  torch  taken  from  the  altar.  The  same  torch 
was  sometimes  made  use  of  to  sprinkle  those  who  entered 
into  the  temple.  Thus  we  find  in  Euripides,  and  also  in 
Aristophanes,  where  the  scholiast  observes  that  this 
torch  was  used  because  of  the  quality  of  fire,  which  is 
thought  to  purify  all  things.     Instead  of  the  torches,  they 


GREEK    WATER-WORSHIP.  II3 

sometimes  used  a  branch  of  laurel,  as  we  find  in  Pliny. 
Thus  Sozomen,  where  he  speaks  of  Valentinian  following 
Julian  into  a  pagan  temple,  relates  that  when  they  were 
about  to  enter,  a  priest  holding  certain  green  boughs  drop- 
ping water  besprinkled  them  after  the  Grecian  manner. 
Instead  of  laurel,  olive  was  sometimes  used.  Thus  we 
find  in  Virgil : 

*  Old  Corianxus  compassed  thrice  the  crew. 
And  dipped  an  olive  branch  in  holy  dew.* 

""  This  custom  of  surrounding  here  expressed,  was  so 
constant  in  purifying  that  most  of  the  terms  which  relate 
to  any  sort  of  purification  are  compounded  with  nipi^ 
around,  thus :  itepifSai  vetv,  TtepifAaTTEoOai,  nepidsiovVy 
Tiepiayritieiy,  etc. 

"  The  vessel  which  contained  the  water  of  purification 
was  termed,  nepippavrrfpiov.  And  the  Latin  word  lus- 
trare,  which  signifies  to  purify  or  expiate,  came  hence  to 
be  a  general  word  for  any  sort  of  surrounding  or  encom- 
passing. Thus  it  is  used  by  Virgil,  .  .  .  dum  monti- 
bus  tinibrcE  lustrabiint  convexo.  Spondanus  tells  us  that 
before  the  sacrifices  of  the  celestial  gods,  the  worshippers 
had  their  whole  bodies  washed,  or  if  that  could  not  be,  at 
least  their  hands  ;  but  for  those  that  performed  the  sacred 
rites  to  the  infernal  gods,  a  small  sprinkling  was  sufificient. 
Sometimes  the  feet  were  washed  as  well  as  the  hands ; 
whence  came  the  proverbs,  aviTtroi^  j^^^pczr  and  avLnroii 
TCOGiv.  In  Latin  illotis  manibiis,  and  illotis pedihis, — which 
are  usually  applied  to  men  who  undertake  anything 
without  due  care  and  preparation.  Porphyry  tells  us 
there  was  a  programme  fixed  up,  that  no  man  should  go 
beyond  the  7tepippavr7]piov  till  he  had  washed  his  hands  ; 
so  great  a  crime  was  it  counted  to  omit  this  ceremony,  that 


114  PAGANISM  IN  CHRISTIANITY. 

Timarchides  hath  related  a  story  of  one  Asterius,  who 
was  struck  dead  with  thunder  because  he  had  approached 
the  altar  of  Jupiter  with  unwashed  hands.  Nor  was  this 
custom  only  used  at  solemn  sacrifices,  but  also  at  the 
sjnallest  parts  of  their  worship.  Hector  tells  us  that  he 
was  afraid  to  make  so  much  as  a  libation  to  Jupiter  before 
he  had  washed. 

'  I  dread  with  unwashed  hands  to  bring, 
My  incensed  wine  to  Jove,  an  offering.' 

"  And  Telemachus  is  said,  in  Homer's  Odysseis,  to  have 
washed  his  hands  before  he  ventured  to  pray  to  the  gods. 
This  they  did  out  of  a  conceit  that  thereby  they  were 
purified  from  their  sins  ;  and  withal  signifying  that  noth- 
ing impure  ought  to  approach  the  deities.  On  the  same 
account,  they  sometimes  washed  their  clothes,  as  Homer 
relates  of  Penelope,  before  she  offered  prayers  to  the  gods. 
The  water  used  in  purification  was  required  to  be  clear, 
and  without  mud  and  all  other  impurities.  It  was  com- 
monly fetched  from  fountains  and  rivers.  The  water  of 
lakes  or  standing  ponds  was  unfit  for  this  purpose.  So 
also  was  the  purest  stream  if  it  had  been  a  considerable 
time  separated  from  its  source.**  * 

Baring  Gould  gives  another  picture  of  baptism 
and  lustration  among  the  Greeks  : 

"  Among  the  Greeks,  the  mysteries  of  Cotys  commenced 
with  a  purification,  a  sort  of  baptism,  and  the  priests  of 
the  Thracian  Goddess  derived  from  this  their  title  of 
^aitrai.     But  Apollo,  from  a  supposed  derivation  of  his 

^Antiquities  of  Greece,  by  John  Potter,  D.D.,  vol.  i.,  pp.  261-263, 
Edinburgh,  1832. 


GREEK    WATER-WORSHIP.  I  I.5 

name  from  anoXovoo  to  purify,  was  the  special  god  of 
expiation  by  baptismal  acts.  In  Thessaly  was  yearly 
celebrated  a  great  festival  of  cleansing.  A  work  bearing 
the  name  of  JMiisceus  was  a  complete  ritual  of  purifications. 
It  distinguished  the  ceremonies  into  two  orders,  T£\erai 
and  HaOapjAoi.  The  latter  were  purifications  and  expia-. 
tions  accomplished  by  special  sacrifices.  The  former 
resembled  the  purifications  performed  in  the  Mysteries.- 
The  usual  mode  of  purification  was  dipping  in  water,  or 
it  was  performed  by  aspersion.  The  baptism  of  immer- 
sion was  called  Xovrpov,  the  other  nepipfSarai^.  These 
sacraments  were  held  to  have  virtue  independent  of  the 
disposition  of  the  candidate,  an  opinion  w^hich  called  forth 
the  sneer  of  Diogenes  when  he  saw  some  one  undergoing 
baptism  by  aspersion  :  '  Poor  wretch  !  do  you  not  see 
that,  since  these  sprinklings  cannot  repair  your  gram- 
matical errors,  they  cannot  repair  either  the  faults  of 
your  life  ?  ' 

"  Lustral  water  was  placed  at  the  temple  doors,  with 
which  the  profane  were  purified  by  the  priests.  Usually, 
before  entering  a  temple,  the  hands  and  feet  were  washed. 
At  Athens,  when  the  prcedrai  had  opened  the  assembly, 
the  peristiarch  offered  a  sacrifice,  and  then  with  the  blood 
of  the  victim  sprinkled  the  seats.  The  herald  then  took 
the  place  of  the  peristiarch,  and  continued  the  lustration 
by  burning  incense  ;  for  fumigations  (Ttepideiaoffei?),  con- 
stituted another  means  of  purification.  In  default  of  water, 
sand  was  used,  and  salt,  which,  as  a  symbol  of  incorruption, 
was  regarded  as  possessed  of  purificatory  virtue.  Every 
impure  act,  murder,  the  touch  of  a  corpse,  illegitimate 
commerce,  even  the  conjugal  act,  demanded  purification. 
In  like  manner,  baptism  was  practised  by  the  Romans, 


Il6  PAGANISM  IN   CHRISTIANITY. 

and  Juvenal  satirizes  those  who  washed  away  their  sins 
by  dipping  the  head  thrice  in  the  morning  into  the  waters 
of  the  Tiber.' 

"  On  the  feast  of  Pales,  the  goddess  of  flocks,  the  shep- 
herds purified  themselves  by  washing  their  hands  thrice 
in  new  fallen  dew ;  or  a  lustration  was  effected  by  asper- 
sion with  consecrated  water  shaken  from  a  branch  of 
laurel  or  olive ;  in  reference  to  which  rite  Propertius 
prays,  much  as  once  did  David  :     '  Spargite  me  lympJiis'  " ' 

The  Grecian  idea  of  baptism  is  well  set  forth  by 
Ovid,  in  the  following  lines  : 

*  *  From  Greece  the  custom  came,  for  Greece  esteems 

Those  free  from  guilt  who  bathe  in  sacred  streams. 

Thus  did  old  Pelius  once  Patroclus  lave. 

And  free  from  stain  in  the  Haemonian  wave  : 

As,  in  that  same  Haemonian  stream  before, 

Acastus,  Pelius  freed  from  Phocus'  gore. 

The  Phasian  sorceress,  in  her  fiery  car, 

Borne  by  yoked  dragons  through  the  liquid  air, 

To  credulous  ^geus  supplication  made. 

And  from  him  won  an  undeserved  aid. 

In  Naupactoan  Achelous'  flood, 

His  horrid  hands  stained  with  his  mother's  blood, 

Alcsemon  bathed  ;  '  Cleanse  me  from  crime,'  he  cried. 

Nor  by  the  stream  was  his  request  denied. 

Ah,  vain  the  hope,  and  far  to  easy  they. 

Who  think  the  water  takes  such  guilt  away." 

Fasti,  book  ii.,  line  58  ff. 

*  See  Satire  vi.,  line  522. 

*  The  Origin  and  Development  of  Religious  Belief,  by  S.  Baring  Gould, 
M.A.,  vol.  i.,  p.  397,  London,  1869. 


GREEK    WATER-WORSHIP.  \\J 

Influence  of  the  "  Greek  Mysteries.'' 

The  Influence  of  the  Greek  mysteries  in  corrupt- 
ing Christian  baptism  is  more  plainly  seen  than  that 
of  any  other  specific  department  of  the  pagan  cult. 
These  mysteries  were  the  remnant  of  the  oldest  re- 
ligion known  to  the  Greeks.  They  embodied  the 
worship  of  the  gods  of  the  productive  forces  in 
nature,  and  of  the  gods  of  death.  The  most 
important  centre  of  this  cult  was  at  Eleusis,  where 
the  worship  was  celebrated  in  the  largest  temple 
in  Greece.  The  chief  elements  in  the  cult  were 
initiation,  sacrifice,  and  scenic  representations  of 
the  great  facts  in  the  processes  of  nature  and  in 
human  life.  The  main  conception  in  the  initiation 
was  that  the  candidate  must  be  purified  before  he 
could  approach  God.  The  initiated,  being  thus 
purified,  were  inducted  to  a  divine  life  and  to  the 
hope  of  a  resurrection.  The  ceremonial  began 
with  the  proclamation  :  ''  Let  no  one  enter  whose 
hands  are  not  clean,  and  whose  tongue  is  not 
prudent."  ^ 

Confession  was  followed  by  a  kind  of  baptism.^ 
The  candidates  for  initiation  bathed  in  the  pure 
waters  of  the  sea.     The  manner  of  bathing  and  the 

'See  Keil,  Atiische  Cul/s  aiis  Inschriften,  Phlologus,  bd.  xxiii.,  2I2, 
259,  592,  622  ;  also  Weingarten,  Histor.  Zeitschrift,  bd.  xlv.,  1881,  p.  441  flf. 

^  See  Tertullian,  De  Baptismo,  chap.  v.  ;  and  Clem,  of  Alex.,  Strom., 
book  v.,  chap.  iv. 


Il8  PAGANISM  IN  CHRISTIANITY. 

number  of  immersions  varied  with  the  degree  of 
guilt  which  they  had  confessed.  They  came  from 
the  bath  new  men.  It  was  a  jia6apGi<;,  a  Xovrpov,  a 
"  laver  of  regeneration."  Certain  forms  of  absti- 
nence were  imposed ;  they  had  to  fast ;  and  when 
they  ate  they  had  to  abstain  from  certain  kinds  of 
food.^ 

After  this  purification  came  a  Gooriipia^  ''  a  great 
public  sacrifice  of  salvation  "  ;  also  personal  sacri- 
fices. After  an  interval  of  two  days  still  more 
.sacrifices,  shows,  and  ''processions"  followed.  The 
initiated  carried  lighted  torches  and  sang  "  loud 
peans  in  honor  of  the  God."  ^  Then  came  the 
scenic  representations  at  night.  The  initiated  stood 
outside  the  temple  in  deep  darkness.  Suddenly  the 
door  opened,  and  in  a  blaze  of  light  the  drama  of 
Demeter  and  Kore  appeared — in  which  the  loss  of 
the  daughter,  the  wanderings  of  the  mother,  and 
the  birth  of  the  child,  were  enacted.  This  symbol- 
ized the  earth  in  its  great  experiences,  as  well  as  the 
corresponding  experiences  in  human  life.  All  this 
was  enacted  in  silence.  Each  man  saw  and  medi- 
tated for  himself.  It  was  believed  that  this  gave 
purity  to  the  initiated,  changed  their  relations  to 
the  gods,  and  made  them  ''  partakers  of  a  life  to 

•  Cf.  Hatch,  Injluence  of  Greek  Ideas  and  Usages  upon  the  Christian- 
Church. 

'  Cf.  Clem,  of  Alex.,  Exhortation  to  the  Heathen,  chap.  xii. 


CREEK'    WATER-WORSHIP.  1 19 

come."'  jNIithraicism  had  a  similar  form  of  initia- 
tion, a  prominent  feature  of  which  was  a  sacred 
meal,  upon  a  ''holy  table,"  of  which  the  initiated 
took  part  after  they  were  purified.  The  societies 
which  practised  these  mysteries  existed  on  a  large 
scale  during  the  earliest  centuries  of  our  era,  and 
had  a  marked  influence  upon  the  earliest  Christian 
communities,  and  upon  the  subsequent  church. 
Hatch  thus  describes  these  effects  : 

"  It  was  inevitable  when  a  new  group  of  associations 
came  to  exist  side  by  side  with  a  large  existing  body  of 
associations,  from  which  it  was  continually  detaching 
members,  introducing  them  into  its  own  midst,  with  the 
practices  of  their  original  societies  impressed  upon  their 
minds,  that  this  new  group  should  tend  to  assimilate,  with 
the  assimilation  of  their  members,  some  of  the  elements 
of  these  existing  groups. 

"  This  is  what  we  find  to  have  been  in  fact  the  case.  It 
is  possible  that  they  made  the  Christian  associations  more 
secret  than  before.  Up  to  a  certain  time  there  is  no  evi- 
dence that  Christianity  had  any  secrets.  It  was  preached 
openly  to  the  world.  It  guarded  worship  by  imposing  a 
moral  bar  to  admission.  But  its  rites  were  simple  and  its 
teaching  was  public.  After  a  certain  time  all  is  changed  ; 
mysteries  have  arisen  in  the  once  open  and  easily  accessible 
faith,  and  there  are  doctrines  which  must  not  be  declared 
in  the  hearing  of  the  uninitiated."  ^ 

'  Cf.  Hatch  as  above  ;  and  Lenormant,  in  Contemporary  Review  for  Sep- 
tember, 18S0. 

'  "The  objection  which  Celsus  makes (c.  Ccls.,  i.,  i,  Keim,p.  3)to  the  secrecy 
of  the  Christian  associations  would  hardly  have  held  good  in  the  apostolic  age. 


120  PAGANISM  IN  CHRISTIANITY. 

The  effect  of  these  pagan  mysteries  upon  Chris- 
tian baptism,  and  upon  the  Lord's  Supper  also, 
will  be  more  clearly  seen  when  we  remember  how 
simple  a  ceremony  New  Testament  baptism  was. 
It  followed  immediately  upon  confession  of  faith 
in  Christ.  There  was  no  preparatory  ceremony^ 
no  ritual,  only  the  simple  formula.  There  was  no 
confusion  or  controversy  concerning  the  ''mode," 
for  submersion  alone  was  known  within  Christian 
circles. 

When  the  current  of  history  emerges  at  and 
after  the  middle  of  the  second  century,  marked 
changes  appear  which  are  so  identical  with  gnosti- 
cism and  the  Greek  mysteries  that  there  can  be  no 
question  as  to  their  source.^  Among  these  changes 
were  the  following  : 

The  name  is  changed,  and  the  new  terms  used 
come  directly  from  the  familiar  mysteries.     Justin 

Origen  admits  (c.  CV/j.,  i.,  7)  that  there  are  exoteric  and  esoteric  doctrines  in 
Christianity,  and  justifies  it  by  (i)  the  philosophies,  (2)  the  mysteries.  On 
the  rise  of  this  conception  of  Christian  teaching  as  something  to  be  hidden 
from  the  mass,  cf.  the  Valentians  in  Tert.,  c.  Valent.,  i.,  where  there  is  a 
direct  parallel  drawn  between  them  and  the  mysteries  ;  also  the  distinction 
of  men  into  two  classes — Ttvev/xariKoi  and  ipvxt^ioi  or  vXihoi, — among  the 
Gnostics.  Yet  this  very  secrecy  was  naturalized  in  the  Church.  C/.  Cyril 
Hier. ,  Catech.,  vi.,  30  ;  Aug.  in  Psalm  ciii.  ;  Horn.,  xcvi.,  in  yoan  ;  Theo- 
doret,  Qiicest.  xv.,  in  Num.,  2Lnd.DiaL,  ii.,  ( Inconfusus )  ;  Chry.,  Horn.,  xix., 
in  Matt.  Sozomen's  (1.,  20,  3)  reason  for  not  giving  the  Nicene  creed  is 
significant  alike  as  regards  motive  and  language." — Hibbert  Lectures,  1888, 
p.  293  and  footnote. 
'  Cf.  Hatch,  p.  294  ff. 


GREEK    WATER-WORSHIP.  121 

calls  it  (pQOTiaixoi^  (pooTi^eoSaiy  "enlightenment."^ 
Those  who  had  passed  the  tests  were  ''  sealed," 
cppayi^ — a  term  from  the  mysteries.^  It  was  also 
called  }Avarj]piov-'  "  Mysteries  "  and  many  other  terms, 
all  of  which  sprung  from  the  "  mysteries  of  Greek 
paganism,  rather  than  from  the  New  Testament." 

The  time  of  baptism  of  adults  was  changed  to 
meet  the  pagan  conception  of  it  as  a  purifying  and 
saving  act.  A  long  preparation  was  demanded, 
and,  to  meet  the  pagan  idea  that  it  removed  sins, 
it  was  often  deferred  until  near  the  close  of  life  in 
order  to  make  the  most  of  both  worlds.*  The  ini- 
tiated in  the  Greek  mysteries  were  given  a  pass- 
word :  Gv^ftokov  or  avvdrjiAa.  "  So  the  catechumens 
had  a  formula  which  was  only  entrusted  to  them  in 
the  last  days  of  their  catechumenate,  the  baptismal 
formula  itself,  and  the  Lord's  Prayer."'  A  special 
rite  accompanied  the  giving  of  this  formula.  Other- 
wise both  the  Lord's  Prayer  and  the  Creed  were 
kept  as  **  mysteries";  the  technical  name  for  creed 
remains  to  this  day  as  avjAftoXov  "symbol."' 

Hatch  quotes  a  description  of  baptism  in  the 
Roman  Catholic  Church,  which  shows  every  essen- 

'  Apol.,  i.,   6i. 

^  Cf.  Clem,  of  Alex.,  Stroma.,  bk.  ii.,  chap.  iii. 

^  Chrysostom,  Horn.,  85,  in  Joan,  xix.,  34. 

*  Cf.  A  postal.  Const,  and  Bingham  Antiq.  in  loco. 
5  Hatch,  p.  298. 

*  Cf.  Die.  Chris.  Antiq.,  "  Baptism  "  and  "  Creed." 


122  PAGANISM  JX   CHRISTIANITY. 

tial  feature  of  the  Eleusinian  mysteries  transferred 
to  ''  Christian  baptism,"  falsely  so  called.  The 
account  is  taken  from  Mabillon/     He  writes  thus  : 

*'  I  will  abridge  the  account  which  is  given  of  the  prac- 
tice at  Rome  so  late  as  the  ninth  century.  Preparation 
w^ent  on  through  the  greater  part  of  Lent.  The  candi- 
dates were  examined  and  tested ;  they  fasted  ;  they 
received  the  secret  symbols,  the  Creed  and  the  Lord's 
Prayer.  On  Easter  eve,  as  the  day  declined  towards 
afternoon,  they  assembled  in  the  Church  of  St.  John 
Lateran.  The  rites  of  exorcism  and  renunciation  were 
gone  through  in  solemn  form,  and  the  rituals  survive. 
The  Pope  and  his  priests  come  forth  in  their  sacred  vest- 
ments, with  lights  carried  in  front  of  them,  which  the 
Pope  then  blesses ;  there  is  a  reading  of  lessons  and  a 
singing  of  psalms.  And  then,  while  they  chant  a  litany, 
there  is  a  procession  to  the  great  bath  of  baptism,  and 
the  water  is  blest.  The  baptized  come  forth  from  the 
water,  are  signed  with  the  cross,  and  are  presented  to  the 
Pope  one  by  one,  who  vests  them  in  a  white  robe  and  signs 
their  foreheads  again  with  the  cross.  They  are  arranged  in 
a  great  circle,  and  each  of  them  carries  a  light.  Then  a  vast 
array  of  lights  is  kindled  ;  the  blaze  of  them,  says  a  Greek 
Father,  makes  night  continuous  with  dawn.  It  is  the 
beginning  of  a  new  life.  The  mass  is  celebrated — the 
mystic  offering  on  the  cross  is  represented  in  figure  ;  but 
for  the  newly  baptized  the  chalice  is  filled,  not  with  wine, 
but  with  milk  and  honey,  that  they  may  understand,  says 
an  old  writer,  that  they  have  entered  already  upon  the 
promised  land.     And  there  was  one  more  symbolical  rite 

'  Com.  Praev.  Ad.  Ord.  Rom.  Museum,  Ital.,  ii.,  xcix. 


GREEK    WATER. WORSHIP.  1 23 

in  that  early  Easter  sacrament,  the  mention  of  which  is 
often  suppressed — a  lamb  was  offered  on  the  altar,  after- 
wards, cakes  in  the  shape  of  a  lamb.  It  was  simply  the 
ritual  which  we  have  seen  already  in  the  mysteries.  The 
purified  crowd  at  Eleusis  saw  a  blaze  of  light,  and  in  the 
light  were  represented  in  symbol  life  and  death  and  resur- 
rection.' 

Anointing  and  Baptism. 

The  use  of  anointing  oil  in  baptism  was  borrowed 
directly  from  paganism.  To  economize  space,  and 
fortify  by  the  power  of  a  great  name,  we  again 
quote  from  Hatch  : 

''  The  general  inference  of  the  large  influence  of  the 
Gnostics  on  baptism,  is  confirmed  by  the  fact  that  another 
element,  which  certainly  came  through  them,  though  its 
source  is  not  certain,  and  is  more  likely  to  have  been 
Oriental  than  Greek,  has  maintained  a  permanent  place 
in  most  rituals — the  element  of  anointing.  There  were 
two  customs  in  this  matter,  one  more  characteristic  of  the 
East,  the  other  of  the  West — the  anointing  with  (i)  the 
oil  of  exorcism  before  baptism  and  after  the  renunciation 
of  the  devil,  and  (2)  the  oil  of  thanksgiving,  which  was 
used  immediately  after  baptism,  first  by  the  presbyter  and 
then  by  the  bishop,  who  then  sealed  the  candidate  on  the 
forehead.  The  very  variety  of  the  custom  shows  how  deep 
and  yet  natural  the  action  of  the  Gnostic  systems,  with 
the  mystic  and  magic  customs  of  the  Gnostic  societies  or 
associations,  had  been  on  the  practices  and  ceremonies  of 
the  Church."  ^ 

^  Hatch,  p.  299.  -  I'p.   307-308. 


124  PAGANISM  IN  CHRISTIANITY. 

Use  of  Spittle  in  Baptism. 

The  pagan  doctrine  of  exorcism  was  carried  still 
further,  and  baptism  was  corrupted  yet  more  by 
adding  the  use  of  human  saliva  as  a  "  charm."  This 
arose  from  the  general  use  of  spittle  by  the  pagans 
as  a  talisman  against  harm  and  evnl  influences. 
Rev.  John  James  Blunt  says : 

''  Human  saliva  was  heretofore  very  generally  used  as  a 
charm,  and  was  thought  particularly  efficacious  against  the 
venom  of  poisonous  animals.  Pliny  quotes  some  author- 
ities to  prove  that  the  pernicious  powers  of  toads  and 
frogs  may  be  disarmed  by  this  means,  and  that  serpents 
may  be  rendered  innoxious  by  spitting  into  their  mouths. 
The  testimony  of  Varro  is  also  cited  by  the  naturalist  to 
show  that  there  were  people  in  the  Hellespont,  near 
Pasium,  who  could  cure  the  bite  of  snakes  by  their  saliva. 
It  is  remarkable  that  in  administering  the  rite  of 
baptism  the  priest,  among  other  ceremonies,  moistens  a 
napkin  with  his  own  saliva,  and  then  touches  with  it  the 
eyes  and  nose  of  the  child,  accompanying  the  action  by 
the  word  EphpJiatJia.  It  was  with  a  similar  rite  that 
Roman  infants  received  their  names  on  the  Dies  Liis- 
tricusy  ' 

The  Satirists  were  not  slow  in  holding  up  these 
various  superstitions  to  deserved  ridicule.  Perseus 
touches  the  spittle  superstition  in  the  following 
stanza  : 

^  Vestiges  of  Ancient  Manners  and  Customs  in  Italy  and  Sicily,  by  John 
James  Blunt,  pp.  164,  165,  and  167.      London,  1823. 


GREEK    WATER. WORSHIP.  1 25 

"  Lo  !  from  his  little  crib  the  grandam  hoar, 
Or  aunt,  well-versed  in  superstitious  lore, 
Snatches  the  babe  ;  in  lustral  spittle  dips 
Her  middle  finger,  and  anoints  his  lips 
And  forehead."  ' 

Pliny  supports  the  statement  of  Blunt  as  follows  : 

*'  The  Marsi,  in  Italy,  are  still  in  possession  of  the  same 
power,  for  which  it  is  said  they  are  indebted  to  their  origin 
from  the  son  of  Circe,  from  whom  they  acquired  it  as  a 
natural  quality.  But  the  fact  is,  that  all  men  possess  in 
their  bodies  a  poison  which  acts  upon  serpents,  and  the 
human  saliva,  it  is  said,  makes  them  take  to  flight  as 
though  they  had  been  touched  with  boiling  water.  The 
same  substance,  it  is  said,  destroys  them  as  soon  as  it 
enters  their  throat,  and  more  particularly  so,  if  it  should 
happen  to  be  the  saliva  of  a  man  who  is  fasting."'' 

In  another    place  Pliny  enumerates  many  uses 
to  which  spittle  is  put  : 

*'  But  it  is  the  fasting  spittle  of  a  human  being  that  is, 
as  already  stated  by  us,  the  sovereign  preservative  against 
the  poison  of  serpents  :  while,  at  the  same  time,  our  daily 
experience  may  recognize  its  efficacy  and  utility  in  many 
other  respects.  We  are  in  the  habit  of  spitting,  for  in- 
stance, as  a  preservative  from  epilepsy,  or,  in  other  words, 
we  repel  contagion  thereby ;  in  a  similar  manner,  too,  we 
repel  fascinations,  and  the  evil  presages  attendant  upon 
meeting  a  person  who  is  lame  in  the  right  leg.  We  ask 
pardon  of  the  gods,  by  spitting  in  the  lap,  for  entertain- 

'  Perseus,  Satire  ii.,   31. 

'^Natural  History,  bookvii.,  chap,  ii.,  vol.  ii.,  p.  126.  London,  edition 
1856. 


126  PAGANISM  IX   CHRISTIANITY. 

ing  some  too  presumptuous  hope  or  expectation.  On  the 
same  principle,  it  is  the  practice,  in  all  cases  where  medi- 
cine is  employed,  to  spit  three  times  on  the  ground,  and 
to  conjure  the  malady  as  often,  the  object  being  to  aid 
the  operation  of  the  remedy  employed.  It  is  usual,  too, 
to  mark  a  boil,  when  it  first  makes  its  appearance,  three 
times  with  fasting  spittle.  What  we  are  going  to  say  is 
marvellous,  but  it  may  easily  be  tested  by  experiment :  if  a 
person  repents  of  a  blow  given  to  another,  either  by  hand 
or  with  a  missile,  he  has  nothing  to  do  but  to  spit  at  once 
in  the  palm  of  the  hand  which  has  inflicted  the  blow,  and 
all  feelings  of  resentment  will  be  instantly  alleviated  in 
the  person  struck.  This,  too,  is  often  verified  in  the  case 
of  a  beast  of  burden  when  brought  on  its  haunches  with 
blows  ;  for  upon  this  remedy  being  adopted,  the  animal 
will  immediately  step  out  and  mend  its  pace.  Some  per- 
sons, however,  before  making  an  effort,  spit  into  the  hand 
in  the  manner  above  stated,  in  order  to  make  the  blow 
more  heavy.  We  may  well  believe,  then,  that  lichens  and 
leprous  spots  may  be  removed  by  a  constant  application 
of  fasting  spittle  ;  that  ophthalmia  may  be  cured  by 
anointing,  as  it  were,  the  eyes  every  morning  with  fasting 
spittle  ;  that  carcinomata  may  be  effectually  treated  by 
kneading  the  root  of  the  plant  known  as  'apple  of  the  earth  ' 
with  human  spittle  ;  that  crick  in  the  neck  may  be  got  rid  of 
by  carrying  fasting  spittle  to  the  right  knee  with  the  right 
hand,  and  to  the  left  knee  with  the  left  ;  and  when  an 
insect  has  got  into  the  ear  it  is  quite  sufficient  to  spit  into 
that  organ  to  make  it  come  out.  Among  the  counter- 
charms,  too,  are  reckoned  the  practice  of  spitting  into  the 
urine  the  moment  it  is  voided,  of  spitting  into  the  shoe  of 
the  right  foot  before  putting  it  on,  and  of  spitting  while  a 


GREEK    IVATER.WORSHIP.  12/ 

person  is  passing  a  place  in  which  he  has  incurred  any  kind 
of  peril. 

"  Marcion,  of  Smyrna,  who  has  written  a  work  on  the 
virtues  of  simples,  informs  that  the  sea  scolopendra  will 
burst  asunder  if  spit  upon  ;  and  that  the  same  is  the  case 
with  bramble  frogs,  and  other  kinds  of  frogs.  Opilius 
says  that  serpents  will  do  the  same  if  a  person  spits  into 
their  open  mouth  ;  and  Salpe  tells  us  that  when  any  part 
of  the  body  is  asleep  the  numbness  may  be  got  rid  of  by 
the  person  spitting  into  his  lap,  or  touching  the  upper 
eyelid  with  his  spittle.  If  we  are  ready  to  give  faith  to 
such  statements  as  these,  we  must  believe  also  in  the  effi- 
cacy of  the  following  practices :  upon  the  entrance  of  a 
stranger,  or  when  a  person  looks  at  an  infant  while 
asleep,  it  is  usual  for  the  nurse  to  spit  three  times  upon 
the  ground ;  and  this,  although  infants  are  under  the 
special  guardianship  of  the  god  Fascinus,  the  protector, 
not  of  infants  only,  but  of  generals  as  well,  and  a  divinity 
whose  worship  is  entrusted  to  the  vestal  virgins,  and  forms 
a  part  of  the  Roman  rites." ' 

'  Natural  History^  book  xxviii.,  chap,  vii.,  vol.  v.,  pp.  288-90.  London, 
1856. 


CHAPTER    VI. 

PAGAN    WATER-WORSHIP    TRANSFERRED    TO    CHRIS- 
TIANITY. 

Testimony  from  Tertullian,  Barnabas,  Justin,  Methodius,  the  Apostolic 
Constitutions,  etc. — Holy  Water,  or  Repeated  Baptism,  Borrowed  with- 
out Change — Magical  Effects  of  Holy  Water,  the  Same  in  Christian 
as  in  Pagan  Cult — Baptism  of  Animals  by  Holy  Water,  to  Produce 
Magical  Results — Holy  Water  Prepared  after  the  Pagan  Method — 
Consecration  of  Baptismal  Waters  Borrowed  from  Pagan  Combination 
of  Sun-  and  Water-Worship — The  Church  Filled  with  Baptized  but 
Unconverted  Pagans,  and  so  Passed  under  Pagan  Control. 

Baptism  in  the  Early  Church. 

TURNING  to  the  earlier  Church  fathers,  who 
formulated  much  which  has  come  to  us  as 
Christian  doctrine,  we  find  the  pagan  idea  of  bap- 
tism repeated  in  all  its  essential  characteristics. 
We  have  seen  that  the  Greek  fathers  came  to 
Christianity  by  way  of  Neo-Platonism  rather  than 
the  New  Testament.  They  accepted  Christianity 
as  containing  many  excellent  things,  but  not  as  the 
only  authoritative  system  of  faith.  They  followed 
the  popular  syncretic  tendency,  and  combined 
Christianity  with  the  pagan  faith    in  which    they 

had  been  educated. 

128 


PAGAN    WATER- IVOR  SHIP.  I  29 

Tertullian  wrote  a  special  treatise  on  the  ques- 
tion of  baptism,  which  represents  the  pagano-Chris- 
tian  creed  in  fidness  and  in  detail.  I  transcribe 
his  words  in  part,  and  call  attention  to  the  simi- 
larity and  the  points  of  identity  between  these  and 
the  pagan  theories  already  presented.  Chapter  i. 
of  the  treatise  opens  with  these  words  : 

"  Happy  is  the  sacrament  of  our  water,  in  that,  by  wash- 
ing away  the  sins  of  our  early  blindness,  we  are  set  free 
[and  admitted]  into  eternal  life  !  .  .  .  But  we,  little 
fishes,  after  the  example  of  our  Jx^v?y  Jesus  Christ,  are 
born  in  water,  nor  have  we  safety  in  any  other  way  than 
by  permanently  abiding  in  [that]  water."  ' 

In  the  succeeding  chapters  Tertullian  goes  on  to 
show  that  water  was  "  chosen  as  a  vehicle  of  divine 
operation  "  because  it  was  the  element  over  which 
the  divine  spirit  brooded  in  creation.      He  says  : 

**  Why  sJioiild  Water  be  chosen  as  a  veJiicle  of  divine 
■operation  ?  Its  prominence  first  of  all  in  Creation. — 
Mindful  of  this  declaration  as  of  a  conclusive  prescript,  we 
nevertheless  [proceed  to]  treat  [the  question],  '  Y{o\n  fool- 
isJi  and  impossible  it  is  to  be  formed  anew  by  water.  In 
what  respect,  pray,  has  this  material  substance  merited  an 
office  of  so  high  dignity  ?  '  The  authority,  I  suppose,  of 
the  liquid  element  has  to  be  examined.  This,  however, 
is  found  in  abundance,  and  that  from  the  very  beginning. 
For  [water]  is  one  of  those  things,  which,  before  all  the 
furnishing  of  the  world,  were  quiescent  with  God  in  a  yet 

'  On  Bapiisvi,  Ante-Nicene  Library,  vol.  xi.,  p.  231  fT. 


130  PAGANISM  IN   CHRISTIANITY. 

unshapen  state.  In  the  first  beginning,  saith  [Scripture], 
*  God  made  the  heaven  and  the  earth.  But  the  earth  was 
invisible,  and  unorganized,  and  darkness  was  over  the 
abyss  ;  and  the  Spirit  of  the  Lord  was  hovering  over  the 
waters.'  The  first  thing,  oh  man,  which  you  have  to 
venerate,  is  the  age  of  the  waters,  in  that  their  substance 
is  ancient  ;  the  second,  their  dignity,  in  that  they  were 
the  seat  of  the  Divine  Spirit,  more  pleasing  [to  him],  no 
doubt,  than  all  the  other  then  existing  elements.  For  the 
darkness  was  total  thus  far,  shapeless,  without  the  orna- 
ment of  stars  ;  and  the  abyss  gloomy  ;  and  the  earth 
unfurnished  ;  and  the  heaven  unwrought  ;  water  alone 
— always  a  perfect,  gladsome,  simple  material  substance, 
pure  in  itself — supplied  a  worthy  vehicle  to  God.  What 
[of  the  fact]  that  waters  were  in  some  way  the  regulating 
powers  by  which  the  disposition  of  the  world  thencefor- 
ward was  constituted  by  God  ?  For  the  suspension  of 
the  celestial  firmament  in  the  midst  He  caused  by 
'  dividing  the  v/aters  '  ;  the  suspension  of  '  the  dry  land,* 
He  accomplished  by  '  separating  the  waters.'  After  the 
world  had  been  hereupon  set  in  order  through  [its]  ele- 
ments, when  inhabitants  were  given  it,  '  the  waters '  were 
the  first  to  receive  the  precept,  '  to  bring  forth  living 
creatures.'  Water  was  the  first  to  produce  that  which 
had  life,  that  it  might  be  no  wonder  in  baptism  if  waters 
know  how  to  give  life.  For  was  not  the  work  of  fashion- 
ing man  himself  also  achieved  with  the  aid  of  waters  ? 
Suitable  material  is  found  in  the  earth,  yet  not  apt  for  the 
purpose  unless  it  be  moist  and  juicy  ;  which  [earth]  '  the 
waters  '  separated  the  fourth  day  before  into  their  own 
place,  temper  with  their  remaining  moisture  to  a  clayey 
consistency.     If,  from  that  time  onward,  I  go  forward  in 


PAGAN    WATER-WORSHIP.  I3I 

recounting  universally,  or  at  more  length  [than  I  have 
already  done]  the  evidences  of  the  '  authority  '  of  this  ele- 
ment which  I  can  adduce  to  show  how  great  is  its  power 
or  its  grace  ;  how  many  ingenious  devices,  how  many 
functions,  how  useful  an  instrumentality,  it  affords  the 
world,  I  fear  I  may  seem  to  have  collected  rather  the 
praises  of  water  than  the  reasons  of  baptism  ;  although  I 
should  [thereby]  teach  all  the  more  fully,  that  it  is  not  to 
be  doubted  that  God  has  made  the  material  substance 
which  he  has  disposed  throughout  all  his  products  and 
works,  obey  him  also  in  his  own  peculiar  sacraments  ; 
that  [the  material  substance]  which  governs  terrestrial 
life   acts  as  agent  likewise  in  the  celestial." 

The  title  of  chapter  iv.  is  : 

''  TJic  primeval  hovering  of  the  Spirit  of  God  over  the 
waters  typical  of  baptism.  The  universal  element  of  water 
thus  made  a  ehannel  of  sanctifieation.  Resemblance  between 
tJie  outward  sign  and  the  inward  grace.'' 

In  this  chapter  Tertullian  teaches  that  the  divine 
power  hovering  over  the  water,  in  creation,  made  it 
"•  holy  "  as  well  as  life-producing,  and  that  these 
qualities  continue  to  exist  in  all  water.      He  says  : 

''  Thus  the  nature  of  the  waters,  sanctified  by  the  Holy 
One,  itself  conceived  withal  the  power  of  sanctifying. 
Let  no  one  say,  '  Why,  then,  are  we,  pray,  baptized  with 
the  very  waters  which  then  existed  in  the  first  beginning?  ' 
Not  with  those  very  waters,  of  course,  except  in  so  far  as 
the  ^^;2z/^  indeed  is  one,  but  the  species  very  many.  But 
what  is  an  attribute  to  \.\\^  gemis  reappears  likewise  in  the 


132  PAGANISM  JX   CHRISTIANITY. 

Species.  And  accordingly  it  makes  no  difference  whether 
a  man  be  washed  in  a  sea  or  a  pool,  a  stream  or  a  font,  a 
lake  or  a  trough  ;  nor  is  there  any  distinction  between 
those  whom  John  baptized  in  the  Jordan  and  those  whom 
Peter  baptized  in  the  Tiber,  unless  withal  [it  be  thought 
that]  the  eunuch  whom  Philip  baptized  in  the  midst  of  his 
journeys  with  chance  water,  derived  [therefrom]  more  or 
less  of  salvation  [than  others].  All  waters,  therefore,  in 
virtue  of  the  pristine  privilege  of  their  origin,  do,  after  in- 
vocation of  God,  attain  the  sacramental  power  of  sanctifi- 
cation  ;  for  the  Spirit  immediately  supervenes  from  the 
heavens,  and  rests  over  the  waters,  sanctifying  them  from 
himself ;  and  being  thus  sanctified,  they  imbibe  at  the 
same  time  the  power  of  sanctifying." 

In  chapter  v.  Tertullian  discusses  the  pagan 
theory  as  embodied  in  the  rites  of  Isis,  Mithra, 
the  Apollinarian  and  the  Eleusinian  games,  and 
attempts  to  show  that  cleansing  cannot  come 
through  these  rites,  because  idols  cannot  imbue 
the  water  with  sanctifying  power,  and  evil  spirits 
can  impart  only  evil  influences.  He  expresses 
faith  in  their  power  to  do  this,  thus  showing  that 
he  still  held  to  the  fundamental  features  of  the 
pagan  system,  and  made  them  the  basis  of  his 
theory  of  Christian  baptism. 

The  Epistle  of  Barnabas  presents  a  similar  com- 
bination of  fact  and  fancy  concerning  baptism. 
The  pagan  idea  of  water  as  a  regenerating  power 
underlies  the  theory  set  forth,  and  the  reader  will 


PAGAN-    WATER.WORSHir.  I  33 

see  how  Scripture  Is  misquoted  and  misapplied  In 
the  effort  to  give  a  scriptural  coloring  to  the  pagan 
theory.      Chapter  xl.  of  the  epistle  is  entitled  : 

''  Baptism  and  the  Cross  Prefigurcdiii  the  Old  Testament. — 
Let  us  further  inquire  whether  the  Lord  took  any  care 
to  foreshadow  the  water  [of  baptism]  and  the  cross.  Con- 
cerning the  water,  indeed,  it  is  written,  in  reference  to  the 
Israehtes,  that  they  should  not  receive  that  baptism  which 
leads  to  the  remission  of  sins,  but  should  procure  another 
for  themselves.  The  prophet  therefore  declares :  ^  Be  as- 
tonished, O  heaven,  and  let  the  earth  tremble  at  this,  be- 
cause this  people  hath  committed  two  great  evils  ;  they 
have  forsaken  me,  a  living  fountain,  and  have  hewn  out 
for  themselves  broken  cisterns.  Is  my  holy  hill  Zion  a 
desolate  rock  ?  For  ye  shall  be  as  the  fledglings  of  a  bird, 
which  fly  away  when  the  nest  is  removed.'  And  again 
saith  the  prophet  :  *  I  will  go  before  thee  and  make  level 
the  mountains,  and  will  break  the  brazen  gates,  and  bruise 
in  pieces  the  iron  bars  ;  and  I  will  give  thee  the  secret, 
hidden,  invisible  treasures,  that  they  may  know  that  I  am 
the  Lord  God.'  And,  '  He  shall  dwell  in  a  lofty  cave  of 
the  strong  rock.'  Furthermore,  what  saith  He  in  reference 
to  the  Son  ?  *  His  water  is  sure  ;  ye  shall  see  the  King  in 
His  glory,  and  your  soul  shall  meditate  on  the  fear  of  the 
Lord.'  And  again  He  saith  in  another  prophet  :  *  The 
man  who  doeth  these  things  shall  be  like  a  tree  planted 
by  the  courses  of  waters,  which  shall  yield  its  fruit  in  due 
season  ;  and  his  leaf  shall  not  fade,  and  all  that  he  doeth 
shall  prosper.  Not  so  are  the  ungodly,  not  so,  but  even 
as  chaff,  which  the  wind  sweeps  away  from  the  face  of  the 
earth.     Therefore  the  ungodly  shall  not  stand   in  judg- 


134  PAGANISM  IN   CHRISTIANITY. 

ment,  nor  sinners  in  the  counsel  of  the  just ;  for  the  Lord 
knoweth  the  way  of  the  righteous,  but  the  way  of  the  un- 
godly shall  perish.'  Mark  how  He  has  described  at  once 
both  the  water  and  the  cross.  For  these  words  imply^ 
Blessed  are  they  who,  placing  their  trust  in  the  cross,  have 
gone  down  into  the  water;  for,  says  He,  they  shall  receive 
their  reward  in  due  time  ;  then  He  declares,  I  will  recom- 
pense them.  But  now  He  saith,  '  Their  leaves  shall  not 
fade.'  This  meaneth  that  every  word  which  proceedeth 
out  of  your  mouth  in  faith  and  love  shall  tend  to  bring 
conversion  and  hope  to  many.  Again,  another  prophet 
saith,  '  And  the  land  of  Jacob  shall  be  extolled  above 
every  land.'  This  meaneth  the  vessel  of  His  Spirit,  which 
He  shall  glorify.  Further,  what  says  He  ?  *  And  there 
was  a  river  flowing  on  the  right,  and  from  it  arose  beauti- 
ful trees  ;  and  whosoever  shall  eat  of  them  shall  live  for- 
ever.' This  meaneth  that  we  indeed  descend  into  the 
water  full  of  sins  and  defilement,  but  come  up  bearing 
fruit  in  our  heart,  having  the  fear  [of  God]  and  trust  in 
Jesus  in  our  spirit.  '  And  whosoever  shall  eat  of  these 
shall  live  forever.'  This  meaneth  :  Whosoever,  He  de- 
clares, shall  hear  thee  speaking,  and  believe,  shall  live 
forever."  ' 

Justin  Martyr  combines  his  theory  with  his 
description  of  the  rite  of  baptism  as  follows.  Note 
the  misquotation  of  Scripture  : 

'^  I  will  also  relate  the  manner  in  which  we  dedicated 
ourselves  to  God  when  we  had  been  made  new  through 
Christ ;  lest,  if  we  omit  this,  we  seem  to  be  unfair  in  the 

'  Epistle  of  Barnabas,  chap,  xi.,  Ante-Nicene  Library,  vol.  i.,  pp.  120, 
121. 


PAGAN    WATER-WORSHIP,  1 35 

explanation  we  are  making.  As  many  as  are  persuaded 
and  believe  that  what  we  teach  and  say  is  true,  and  un- 
dertake to  be  able  to  live  accordingly,  are  instructed  to 
pray  and  to  entreat  God,  with  fasting,  for  the  remission  of 
their  sins  that  arc  past,  we  praying  and  fasting  with  them. 
Then  they  are  brought  by  us  where  there  is  water,  and 
are  regenerated  in  the  same  manner  in  which  we  were 
ourselves  regenerated.  For,  in  the  name  of  God,  tlie 
Father  and  Lord  of  the  universe,  and  of  our  Saviour,  Jesus 
Christ,  and  of  the  Holy  Spirit,  they  then  receive  the  wash- 
ing with  water.  For  Christ  also  said  :  '  Except  ye  be 
born  again,  ye  shall  not  enter  into  the  kingdom  of  heaven.' 
Now,  that  it  is  impossible  for  those  who  have  once  been 
born  to  enter  into  their  mother's  womb,  is  manifest  to  all. 
And  how  those  who  have  sinned  and  repent  shall  escape 
their  sins  is  declared  by  Esaias,  the  prophet,  as  I  wrote 
above ;  he  thus  speaks :  '  Wash  you,  make  you  clean  ; 
put  away  the  evil  of  your  doings  from  your  souls ;  learn  to 
do  well ;  judge  the  fatherless,  and  plead  for  the  widow ; 
and  come  and  let  us  reason  together,  saith  the  Lord. 
And  though  your  sins  be  as  scarlet,  I  will  make  them 
white  like  wool ;  and  though  they  be  as  crimson,  I  will 
make  them  white  as  snow.  But  if  ye  refuse  and  rebel,  the 
sword  shall  devour  you  ;  for  the  mouth  of  the  Lord  hath 
spoken  it.'  And  for  this  [rite]  we  have  learned  from  the 
apostles  this  reason.  Since  at  our  birth  we  were  born 
without  our  own  knowledge  or  choice,  by  our  parents 
coming  together,  and  were  brought  up  in  bad  habits  and 
wicked  training;  in  order  that  we  may  not  remain  the 
children  of  necessity  and  of  ignorance,  but  may  become 
the  children  of  choice  and  knowledge,  and  may  obtain  in 
the  water  the  remission  of  sins  formerly  committed,  there 


136  PAGANISM  IN   CHRISTIANITY, 

is  pronounced  over  him  who  chooses  to  be  born  again, 
and  has  repented  of  his  sins,  the  name  of  God,  the  Father 
and  Lord  of  the  universe  ;  he  who  leads  to  the  laver  the 
person  that  is  to  be  washed,  calHng  him  by  this  name 
alone.  For  no  one  can  utter  the  name  of  the  ineffable 
God  ;  and  if  anyone  dare  to  say  that  there  is  a  name,  he 
raves  with  a  hopeless  madness.  And  this  washing  is 
called  illumination,  because  they  who  learn  these  things 
are  illuminated  in  their  understandings.  And  in  the  name 
of  Jesus  Christ,  who  was  crucified  under  Pontius  Pilate, 
and  in  the  name  of  the  Holy  Ghost,  who,  through  the 
prophets,  foretold  all  things  about  Jesus,  he  who  is  illu- 
minated is  washed."^ 

The  pagano-Christian  theory  of  baptism  and 
baptismal  regeneration,  variously  expressed,  is 
found  in  Methodius,  The  Bajiquet  of  the  Te7i  Vir- 
gins, chapter  vi ;  in  Clement  of  Alexandria,  The 
Instructor,  chapter  xii  ;  in  Tertullian,  Against 
Marcion,  book  i.,  chapter  xxviii ;  in  Cyprian,  Epis- 
tles i' —  I,  To  Donatus ;  22,  To  Clergy  at  Rome ;  ^\, 
To  Antonianus  ;  and  75,  To  Magnus;  also  Testi- 
monies against  the  Jews,  paragraph  65  ;  also,  A 
Treatise  on  Re-baptism,  by  an  unknown  author, 
published  in  connection  with  Cyprian's  writings, 
on  page  402  of  Clark's  edition  Ante-Nicene 
Library,  vol.  xiii. 

The  Apostolic  Constitutions  clearly  set  forth  the 

'  First  Apology,  ch.  li,  Ante-Nicene  Library,  vol.  ii.,  p.  59.     T.  &  T.  Clark. 
"^  Numbering  as  found    in  vol.  viii.   of   Ante-Nicene    Library.      Clark's 
edition. 


PA  GA  JV    WA  TEK-  I VOR SHIP.  I  3  / 

result  of  this  perversion  of  New  Testament  doc- 
trines concerning  baptism.  The  late  Baron  Bun- 
sen,  one  of  the  most  eminent  of  German  scholars 
and  statesmen,  has  grouped  the  teachings  of  the 
Constitutions  upon  the  question  of  baptism  in 
such  a  way  as  to  give  the  reader  a  better  view 
than  is  possible  by  quoting  these  writings  ver- 
batim. Althouo^h  these  Constitutions  are  not  the 
work  of  the  apostles,  they  are  of  great  historic 
value  in  presenting  a  picture  of  the  practices  of 
the  early  Church.  Bunsen  thinks  that  the  Consti- 
tutions present  ''a  genuine,  though  not  textual, 
picture  of  the  Ante-Nicene  Church."      He  says  : 

'*  As  soon  as  we  take  away  what  belongs  to  the  bad  taste 
of  the  fiction,  all  the  ethic  introductions  and  occasional 
moralizing  conclusions,  and,  in  general,  all  which  mani- 
festly is  re-written  with  literary  pretension,  and  lastly,  as 
soon  as  we  expunge  some  easily  discernible  interpolations 
of  the  fourth  and  fifth  centuries,  we  find  ourselves  unmis- 
takably in  the  midst  of  the  life  of  the  Church  of  the 
second  and  third  centuries."  ' 

The  summary  made  by  Bunsen  is  given  below. 
By  analyzing  it  the  reader  will  see  how  much  that 
is  extra-scriptural,  and  anti-scriptural,  was  asso- 
ciated with  baptism  thus  early.  By  comparison 
with  the  pagan  water  cultits,  the  source  of  these 
errors  is  plainly  apparent. 

^  Vol.  ii.  of  Hippolytus  and  His  Age,  page  236. 


138  PAGANISM  IN   CHRISTIANITY. 

''And  at  the  time  of  the  crowing  of  the  cock  let  them 
first  pray  over  the  water.  Let  the  water  be  draw^n  into 
the  font,  or  flowing  into  it.  And  let  it  be  thus  if  they 
have  no  scarcity.  But  if  there  be  a  scarcity,  let  them 
pour  the  water  which  shall  be  found  into  the  font ;  and 
let  them  undress  themselves,  and  the  young  shall  be  first 
baptized.  And  all  who  are  able  to  answer  for  themselves^ 
let  them  answer.  But  those  who  are  not  able  to  answer, 
let  their  parents  answer  for  them,  or  one  other  numbered 
amongst  their  relations.  And  after  the  great  men  have 
been  baptized,  at  the  last  the  women,  they  having  loosed 
all  their  hair,  and  having  laid  aside  the  ornaments  of  gold 
and  silver  which  were  on  them.  Let  not  anyone  take  a 
strange  garment  with  him  into  the  water. 

"  And  at  the  time  which  is  appointed  for  the  baptism, 
let  the  bishop  give  thanks  over  the  oil,  which,  putting 
into  a  vessel,  he  shall  call  the  oil  of  thanksgiving.  Again, 
he  shall  take  other  oil,  and  exorcising  over  it,  he  shall 
call  it  the  oil  of  exorcism.  And  a  deacon  shall  bear  the 
oil  of  exorcism  and  stand  on  the  left  hand  of  the  presbyter. 
Another  deacon  shall  take  the  oil  of  thanksgiving  and 
stand  on  the  right  hand  of  the  presbyter. 

"  And  when  the  presbyter  has  taken  hold  of  each  one  of 
those  who  are  about  to  receive  baptism,  let  him  command 
him  to  renounce,  saying :  '  I  will  renounce  thee,  Satan, 
and  all  thy  service,  and  all  thy  works.*  And  when  he 
has  renounced  all  these,  let  him  anoint  him  with  the  oil 
of  exorcism,  saying :    '  Let  every  spirit  depart  from  thee/ 

''  And  let  the  bishop  or  the  presbyter  receive  him  thus 
unclothed,  to  place  him  in  the  water  of  baptism.  Also 
let  the  deacon  go  with  him  into  the  water,  and  let  him 
say  to  him,  helping  him  that  he  may  say :     '  I  believe  in 


PAGAN    WArER-WOKSHIP.  139 

the  only  true  God,  the  Father  Ahnighty,  and  in  his  only 
begotten  Son,  Jesus  Christ,  our  Lord  and  Saviour,  and 
in  the  Holy  Spirit,  the  Quickener,  [the  Consubstantial 
Trinity].  One  Sovereignty,  one  Kingdom,  one  Faith, 
one  Baptism  ;  in  the  Holy  Catholic  Apostolic  Church,  in 
the  life  everlasting.     Amen.' 

*'  And  let  him  who  receives  ( baptism  )  repeat  after  all 
these  :  '  I  believe  thus.'  And  he  who  bestows  it  shall 
lay  his  hand  upon  the  head  of  him  who  receives,  dipping 
him  three  times,  confessing  these  things  each  time. 

''  And  afterwards,  let  him  say  again  :  '  Dost  thou  believe 
in  our  Lord  Jesus  Christ,  the  only  Son  of  God,  the 
Father;  that  he  became  man  in  a  wonderful  manner  for 
us,  in  an  incomprehensible  unity,  by  his  Holy  Spirit,  of 
Mary,  the  Holy  Virgin,  without  the  seed  of  man  ;  and 
that  he  was  crucified  for  us  under  Pontius  Pilate,  died  of 
his  own  will,  once  for  our  redemption,  rose  on  the  third 
day,  loosening  the  bonds  (of  death),  he  ascended  up  into 
heaven,  sat  on  the  right  hand  of  his  good  Father  on  high, 
and  he  cometh  again  to  judge  the  living  and  the  dead  at 
his  appearing  and  his  kingdom  ?  And  dost  thou  believe 
in  the  Holy  Good  Spirit  and  Quickener,  who  wholly 
purifieth  ;  and  in  the  Holy  Church?  ' 

"  Let  him  say  again  :     '  I  believe.' 

''And  let  them  go  up  out  of  the  water,  and  the 
presbyter  shall  anoint  him  with  the  oil  of  thanksgiving, 
saying:  'I  anoint  thee  with  holy  anointing  oil  in  the 
name  of  Jesus  Christ.'  Thus  he  shall  anoint  every  one 
of  the  rest,  and  clothe  them  as  the  rest,  and  they  shall 
enter  into  the  Church."  ' 

""  Hippolytus  and  His  Age,   by  C.  C.  J.  Bunsen,  D.C.L.,   vol.   ii.,   pp. 
321-7.      London,  1852. 


I40  PAGANISM  IN   CHRISTIANITY. 

After  entering  the  church  the  candidate  was 
anointed  a  second  time,  in  connection  with  the 
"  prayer  of  blessing  "  and  the  "  kiss  of  peace."  This 
was  followed  by  the  service  of  the  communion, 
which  included  bread,  wine,  7nilk  and  honey,  show- 
ing that  the  Lord's  Supper,  as  well  as  baptism,  was 
corrupted  with  pagan  elements. 

Holy  Water, 

The  use  of  holy  water  formed  an  important  part 
of  the  pagan  system.  It  was  a  sort  of  continuous 
baptism,  a  succession  of  baptismal  acts.  That  it  is 
wholly  unscriptural,  and  in  every  way  foreign  to 
Christian  baptism,  is  too  obvious  to  need  statement. 
There  are  abundant  evidences  of  its  pagan  origin  ; 
among  them  are  the  following  : 

''  Some  persons  derive  the  use  of  holy  water  in  the 
churches  from  the  Jews ;  but  that  it  has  been  derived 
from  the  ancient  heathens  of  Rome  is  now  very  generally 
believed,  and,  indeed,  is  warmly  defended  by  the  intelli- 
gent Ecclesiastics  at  Rome,  on  the  principle  that,  as  the 
heathen  temples  have  been  turned  into  Christian  churches, 
so  it  was  well  to  lay  hold  of  the  heathen  practices  and 
turn  them  into  Christian  customs,  thus  reconciling  the 
heathen  to  a  change  of  religion,  seeing  it  did  not  change 
their  favorite  rites  and  customs.  At  the  entrance 
of  the  heathen  temples  there  were  vessels  of  water  with 
which  the  votaries  sprinkled  themselves  as  they  entered  to 
worship,  and  as  it  seemed  desirable  to  make  as  little  dif- 
ference as  possible,  so  as  to  induce  the  heathen  to  conform 


PAGA:V    WATER-WORSHIP.  I4I 

the  more  readily  to  Christian  worship,  similar  vessels  of 
water  consecrated  or  made  holy,  were  placed  at  the  en- 
trance of  the  Christian  churches,  and  thus  the  custom  has 
continued.  Such  at  least  is  the  origin  generally  ascribed 
at  Rome  to  this  practice,  and  such  the  principle  on  which 
it  is  defended  by  the  men  of  mind  and  judgment  among 
the  priesthood."  ' 

Dr.  Joseph  Priestley  thus  supplements  Mr. 
Seymore's  statements  : 

"  In  Popish  churches  the  first  thing  that  we  are  struck 
with  is  a  vessel  of  what  is  called  Jioly  zvatcr,  into  which  those 
who  enter  dip  their  fingers,  and  then  mark  their  foreheads 
with  the  sign  of  the  cross.  This  holy  water,  there  can  be 
no  doubt,  came  from  the  lustral  luatcr  of  the  pagans,  as, 
indeed,  learned  Catholics  allow.  This  water  was  also  placed 
at  the  entrance  of  the  heathen  temples,  and  those  who 
entered  were  sprinkled  with  it."  ^ 

CoNYERS  MiDDLETON  attcsts  the  pagan  origin  of 
holy  water  : 

"  The  next  thing  that  will  of  course  strike  one's  imagi- 
nation is  their  use  of  holy  water ;  for  nobody  ever  goes  in 
or  out  of  a  church  but  is  either  sprinkled  by  the  priest, 
who  attends  for  that  purpose  on  solemn  days,  or  else 
serves  himself  with  it  from  a  vessel,  usually  of  marble, 
placed  just  at  the  door,  not  unlike  to  one  of  our  baptismal 
fonts.  Now,  this  ceremony  is  so  notoriously  and  directly 
transmitted  to  them  from  paganism,  that  their  own  writers 

'  A  Pilgrimage  to  Rome,  by  Rev.  M.  Hobart  Seymore,  M.A.,  p.  537. 
London,  1848. 

-  History  of  the  Corruption  of  Christianity,  by  Joseph  Priestley,  LL.D., 
F.R.S.,  vol.  ii.,  p.  III.     Birmingham,  17S2. 


142  PAGANISM  IN  CHRISTIANITY. 

make  not  the  least  scruple  to  own  it.  The  Jesuit  la  Cerda, 
in  his  notes  on  a  passage  of  Virgil,  where  this  practice  is 
mentioned,  says :  '  Hence  was  derived  the  custom  of 
Holy  Church  to  provide  purifying  or  holy  water  at  the 
entrance  of  their  Churches.'  '  Aqiiaininariiiui  or  Ainula,' 
says  the  learned  Montfaucon,  '  was  a  vase  of  holy  water, 
placed  by  the  Heathen  at  the  entrance  of  their  Temples 
to  sprinkle  themselves  with.'  The  same  vessel  was  by  the 
Greeks  called  nepippavTijpiov  ^  two  of  which,  the  one  of 
gold,  the  other  of  silver,  were  given  by  Croesus  to  the 
Temple  of  Apollo  at  Delphi ;  and  the  custom  of  sprink- 
ling themselves  \vas  so  necessary  a  part  of  all  their  re- 
ligious offices,  that  the  method  of  excommunication  seems 
to  have  been  by  prohibiting  to  offenders  the  approach  and 
use  of  the  holy  water-pot.  The  very  composition  of  this 
holy  water  was  the  same  also  among  the  Heathens,  as  it 
is  now  among  the  Papists,  being  nothing  more  than  a 
mixture  of  salt  with  common  water  ;  and  the  form  of  the 
sprinkling  brush,  called  by  the  ancients  aspersoriiim  or 
aspergillum  (which  is  much  the  same  with  what  the  priests 
now  make  use  of),  may  be  seen  in  bas-reliefs,  or  ancient 
coins,  wherever  the  insignia,  or  emblems  of  the  Pagan 
priesthood,  are  described,  of  which  it  is  generally 
one. 

"  Palatina,  in  his  lives  of  the  popes,  and  other  authors, 
ascribes  the  institution  of  this  holy  water  to  Pope  Alex- 
ander the  First  ;  who  is  said  to  have  lived  about  the  year 
of  Christ  1 13  ;  but  it  could  not  have  been  introduced  so  early, 
since,  for  some  ages  after,  we  find  the  primitive  fathers 
speaking  of  it  as  a  custom  purely  heathenish,  and  con- 
demning it  as  impious,  and  detestable.  Justin  Martyr 
says  that  it  was  invented  by  demons,  in  imitation  of  the 


PAGAN    WATER. WORSHIP.  1 43 

true  baptism  signified  by  the  Prophets,  that  their  votaries 
might  also  have  their  pretended  purifications  by  water ; 
and  the  Emperor  JuHan,  out  of  spite  to  the  Christians, 
used  to  order  the  victuals  in  the  markets  to  be  sprinkled 
with  holy  water,  on  purpose  either  to  starve,  or  force  them 
to  eat  what  by  their  own  principles  they  esteemed  pol- 
luted. 

"  Thus  we  see  what  contrary  notions  the  Primitive  and 
Romish  Church  have  of  this  ceremony :  the  first  con- 
demns it  as  superstitious,  abominable,  and  irreconcilable 
with  Christianity  ;  the  latter  adopts  it  as  highly  edifying 
and  applicable  to  the  improvement  of  Christian  piety : 
the  one  looks  upon  it  as  the  contrivance  of  the  Devil  to 
delude  mankind  ;  the  other  as  the  security  of  mankind 
against  the  delusions  of  the  Devil.  But  what  is  still 
more  ridiculous  than  even  the  ceremony  itself,  is  to  see 
their  learned  writers  gravely  reckoning  up  the  several  vir- 
tues and  benefits,  derived  from  the  use  of  it,  both  to  the 
soul  and  the  body ;  and  to  crown  all,  producing  a  long 
roll  of  miracles,  to  attest  the  certainty  of  each  virtue, 
which  they  ascribe  to  it.  Why  may  we  not,  then,  justly 
apply  to  the  present  people  of  Rome  what  was  said  by 
the  Poet  of  its  old  inhabitants,  for  the  use  of  this  very 
ceremony  ? 

"  '  Ah,  easy  Fools,  to  think  that  a  whole  Flood 
Of  water  e'er  can  purge  the  Stain  of  Blood  !  ' 

Ovid,  Fasti ^  ii.,  45.' 

Mr.  Middleton  wrote  as  a  polemist  against  Ro- 
manism, and  hence  he  took  especial  pains  to  apply 

'  A  letter  from  Rome,  by  Conyers  Middleton,  D.D.,  Works,  vol.  iii.,  p. 
71  ff.      London,  1752. 


144  PAGANISM  IX   CHRISTIANITY. 

these  facts  to  that  system  of  Christianity  exclu- 
sively. Such  an  application  is  manifestly  unjust, 
since  baptism  was  fully  corrupted  before  the  formal 
establishment  of  the  Papacy,  and  many  corrupt 
elements  are  yet  retained  in  Protestantism.  Mr. 
Middleton's  suggestion  that  men  were  debarred 
from  the  use  of  holy  water  as  a  punishment  is 
sustained  by  the  following  from  ^schines.  In  his 
speech  against  Ctesiphon  he  said  : 

"  Now  the  said  law-giver  (Solon)  excludes  as  well  the 
fearful,  and  him  that  refuses  to  serve  in  war,  as  him  that 
deserts  his  rank  in  battle,  from  the  privilege  of  holy  lustra- 
tion, and  from  the  assembly  of  the  people."  ' 

The  magical  virtues  which  Christians  came  to 
ascribe  to  holy  water  are  essentially  identical  with 
those  which  the  pagans  attributed  to  it.  Mr.  Sey- 
more,  whom  we  have  already  quoted,  gives  a  cata- 
logue of  the  uses  and  virtues  of  holy  water,  which 
he  found  in  the  chapel  of  St.  Carlo  Borromeo  at 
Rome.  Similar  virtues  are  still  attributed  to 
it  by  modern  Catholics.'  The  catalogue  is  as 
follows  : 

*'  Holy  water  possesses  much  usefulness  when  Christians 
sprinkle  themselves  with  it  with  due  reverence  and  devo- 
tion.    The   Holy  Church   proposes   it   as   a  remedy   and 

^  Orations,  etc.,  p.  115.     Oxford,  1755. 

^  See  The  Church  Progress  ami  Catholic  World,  St.  Louis,  Mo.,  July  5, 
1890. 


PAGAN    WATEK-WORSHIP.  1 45 

assistant  in  many  circumstances,  both  spiritual  and  cor- 
poreal, but  especially  in  these  following  : 

'*  Its  spiritual  uscfiihicss. 

'*  I.   It  drives  away  devils  from  places  and  persons. 

''  2.  It  affords  great  assistance  against  fears  and  diaboli- 
cal illusions. 

''  3.   It  cancels  venial  sins. 

''4.  It  imparts  strength  to  resist  temptation  and  occa- 
sions to  sin. 

*'  5.   It  drives  away  wicked  thoughts. 

"  6.  It  preserves  safely  from  the  passing  snares  of  the 
devil,  both  internally  and  externally. 

''  7.  It  obtains  the  favor  and  presence  of  the  Holy  Ghost 
by  which  the  soul  is  consoled,  rejoiced,  excited  to  devo- 
tion, and  disposed  to  prayer. 

"  8.  It  prepares  the  human  mind  for  a  better  attendance 
on  the  divine  mysteries,  and  receiving  piously  and  w^orthily 
the  most  holy  sacrament. 

''  Its  corporeal  usefuhiess. 

"  I.  It  is  a  remedy  against  barrenness,  both  in  woman 
and  in  beast. 

''  2.   It  is  a  preservation  from  sickness. 

"  3.  It  heals  the  infirmities  both  of  the  mind  and  of  the 
body. 

"  4.  It  purifies  infected  air,  and  drives  away  plague  and 
contagion. 

"  Such  is  this  document.  It  is  the  only  authorized  one 
I  have  seen  respecting  holy  water  ;  and  this  extraordinary 
statement  stands  as  publicly  in  the  church  as  do  the  ten 
commandments  in  a  church  in  England.  It  is  affixed 
separately  over  each  of  the  vessels  containing  the  Holy 
Water;  and  as  every  member  of  the  congregation  must 


146  PAGANISM  IX   CHRISTIANITY. 

have  sprinkled   himself  with  the  water  as  he  entered  the 
church,  so  he  may  have  seen  and  read  these,  its  uses."  ' 

Holy  water  was  also  used  to  sprinkle  animals. 
This  custom  continues  in  the  Roman  Church.  The 
counterpart  is  found  in  several  pagan  customs 
which  are  described  by  Ovid  in  Fasti,  as  already 
quoted,  and  further  as  shown  in  book  i.,  line  669. 
Speaking  of  animals,  Mr.  Seymore  says  : 

"  It  was  supposed  to  guard  them  [horses]  against  evil 
genii  as  they  ran  the  race  ;  and  a  legend  is  told  of  the 
horses  of  some  Christians  having  outstripped  all  the  horseS 
of  the  heathen,  owing  to  their  being  sprinkled  w^ith  holy 
w^ater.  Such  a  legend  serves  as  a  sanction  of  primitive 
Christianity  to  horse-races,  quite  as  well  as  to  the  use  of 
holy  water.  The  pagan  custom  soon  became  a  papal  cus- 
tom, and  falling  in  with  the  humor  of  the  people,  and  the 
patronage  of  St.  Anthony,  who  is  usually  pictured  accom- 
panied by  a  pig,  and  being  conducive  to  the  pecuniary 
interests  of  the  convent  of  St.  Anthony,  the  custom  was 
continued  under  a  new  name,  and  '  St.  Anthony's  day  * 
and  the  '  blessing  of  the  horses  '  are  thus  identified."  "^ 

Roman  Catholics  Defend  this  Use. 

Dr.  Wiseman,  who  stands  high  as  a  Roman 
Catholic  authority,  in  his  third  letter,  in  reply  to 
Poynder's  Pagajio-Papismus  defends  the  use  of 
holy  water  : 

'  Pilgrimage,  etc.,  p.  527.  ^  Ibid.  p.  535. 


PAGAN    WATEK-WORSHIP.  1 47 

*'  But  did  not  the  ancient  Christians  use  holy  water  ^  In- 
deed they  did,  and  that  in  a  manner  to  shame  us.  They  did 
not  sprinkle  themselves  with  it,  to  be  sure,  or  help  them- 
selves from  a  vessel  at  the  door,  as  you  express  it  ;  they 
did  more  than  either,  tJiey  batJied  in  it.  Read  Pacciandi, 
Dc  Sacris  Christianorjun  Balneis,  Rome,  1758,  and  you  will 
find  much  to  instruct  you  on  this  subject.  You  will  see 
how  the  ancient  Christians  used  to  bathe  themselves 
before  going  to  church  after  the  commission  of  any  sin. 
*  Why  do  you  run  to  the  bath  after  sin  ? '  asks  St.  John 
Chrysostom.  '  Is  it  not  because  you  consider  yourselves 
dirtier  than  any  filth  ?  '  And  Theophylactus  writes  in  a 
similar  strain.  An  ancient  Christian  bath  was  discovered 
by  Ciampini  among  the  ruins  of  Rome.  But  what  is  more 
to  our  purpose,  the  ancient  Christians  never  went  to 
receive  the  Eucharist,  or  even  to  pray  in  their  churches, 
without  washing  their  hands.  *  What  propriety  is  there,' 
says  Tertullian,  '  to  go  to  prayer  with  washed  hands  and 
yet  with  an  unclean  spirit  ? '  St.  Chrysostom  is  still 
stronger :  '  Thou  darest.not  touch  the  sacred  victim  with 
unwashed  hands,  although  pressed  by  extreme  necessity; 
approach  not,  therefore,  with  an  unwashed  soul.'  To  sup- 
ply the  necessary  convenience  for  this  rite,  a  fountain  or 
basin  was  provided  at  the  church  porch  at  which  the  faith- 
ful washed,  as  St.  Paulinus  of  Nola  several  times  described 
in  the  churches  which  he  built.  ...  St.  Leo  the 
Great  built  one  at  the  gate  of  St.  Paul's  Church  which 
was  celebrated  by  Ennodius  of  Pavia  in  eight  verses.  .  .  . 
The  same  was  the  practice  of  the  Greek  Church  ;  for  Eu- 
sebius  tells  us  with  commendation  how  Paulinus,  Bishop 
of  Tyre,  placed  in  the  porch  of  a  splendid  church  which  he 
built,  the  symbols  of  sacred  purification,  that  is,  fountains 


148  PAGANISM'  IX   CHRISTIANITY. 

which  gave,  by  their  abundant  supply,  means  of  washing 
themselves  to  those  who  entered  the  temple/ 

"  In  fact,  we  have  several  of  the  old  lustra!  vases  with 
early  Christian  symbols  and  inscriptions,  belonging  to  both 
the  churches,  as  a  celebrated  Latin  one  at  Pesaro,  and  a 
Greek  one  at  Venice,  drawings  of  both  of  which  you  will 
find  in  Pacciandi's  work  with  an  ample  description." 

Prepaj^ng  Holy   Water. 

The  corrupting  presence  of  paganism  is  shown 
in  the  preparation  of  water  for  purification  and  for 
baptism  quite  as  much  as  in  its  use.  The  follow- 
ing description  is  from  Foy,  Romish  Rites,  as 
quoted  by  Brock  : 

"  It  appears  that  there  are  three  kinds  of  holy  water, 
two  of  which  are  used  for  the  consecration  of  churches. 
Of  these  two,  the  first  is  considered  to  be  inferior,  since 
nothing  but  salt  is  used  in  its  preparation — '  salt  exorcised 
for  the  salvation  of  those  that  believe.'  It  serves  for 
sprinkling  the  building.  The  other  is  made  up  by  a  mix- 
ture of  salt,  ashes,  and  wine — all  blessed,  of  course.  This 
appears  to  be  the  holier  of  the  two,  and  is  used  for  the  con- 
secration of  the  altar.  The  third  class  of  holy  water,  that 
which  is  referred  to  above  as  being  consecrated  on  '  Holy 

^  Eusebius,  Ecc.  Hist.,  vi.,  x. 

This  reference  to  Eusebius  should  be  book  x.,  chap,  iv.,  p.  375  of 
vol.  i.  Christian  Literature  Company's  publications,  second  series.  The 
description  given  by  Eusebius  shows  that  holy  water  played  an  important 
part  in  the  Christian  Church  at  Tyre,  as  early  as  315  a.d.  See  also  Bing- 
ham, Antiqtiities ,  book  viii.,  chap.  iii.  The  church  buildings  described  by 
Eusebius  and  Bingham  contained  many  prominent  elements  of  sun-worship, 
associated  with  the  water-worship  emblems. 


PAGAN    WATER- IVOR  SHIP.  149 

Saturday,'  is  used  for  baptisms  during  the  following  year; 
and  also,  as  I  gather,  for  sprinkling  generally.  In  its 
preparation — amid  many  exorcisms  of  devils  and  evil 
spirits,  and  forms  of  prayer — the  following  ceremonies 
are  observed  :  The  priest  divides  the  water  in  the  font 
with  his  hand,  in  the  shape  of  a  cross.  In  exorcising  the 
water  he  touches  it  with  his  hand.  In  blessing  it,  he 
thrice  makes  over  it  the  sign  of  the  cross.  In  dividing 
it,  he  pours  it  toward  the  four  quarters  of  heaven.  He 
breathes  thrice  into  it  in  the  form  of  a  cross.  He  lets 
down  the  great  Paschal  candle  a  little  into  it,  and  says  : 
'  The  might  of  the  Holy  Ghost  descend  into  this  fountain 
— plentitude.'     In  Jianc  plentitudincm  fontis. 

'^  Then  he  takes  the  candle  from  the  water  and  ag-ain 
merges  it  more  deeply,  saying  the  same  words  as  before, 
but  in  a  higher  tone.  The  third  time  he  plunges  it  to  the 
bottom,  again  repeating  the  formula  with  a  still  louder 
voice.  Then  blowing — siifflans — thrice  into  the  water  in 
the  form  of  the  Greek  letter  Psi,  he  says  :  '  Impregnate 
with  regenerating  efficacy  the  whole  substance  of  this 
water '  ;  and  so  takes  the  candle  out  of  the  font.  Besides 
these  doings,  various  oils  are  poured  into  the  water  and 
mixed  with  the  hand  ;  and  still  more  strange,  spittle  is 
mingled  with  it,  as  I  have  once  seen  with  my  own  eyes  in 
the  grand  baptistery  at  St.  John  Lateran  in  Rome. 

"  '  TJie  might  of  the  Holy  Ghost  descend  into  this  fountain 
— plcntitnde,  and  impregnate  zuith  regenerating  efficacy  the 
whole  substance  of  this  water.'  Such  is  the  spell.  Exor- 
cisms first  chase  all  evil  spirits  from  the  water,  then  incan- 
tations and  charms — dividings,  oils,  crossings,  breathings, 
candle  plungings,  and  other  things — cause  the  might  of 
the   Holy  Ghost  to  descend  and   impregnate   the   water 


I50  PAGANISM  IN   CHRISTIANITY. 

with  regenerating  efficacy.  It  is  no  longer  ordinary 
water,  such  as  that  wherein  the  eunuch  or  CorneHus  and 
his  friends  were  baptized  ;  but,  by  the  power  of  charms, 
it  has  become  an  ecclesiastical  compound,  and  those  to 
whom  it  is  administered  are  made  new  creatures  and  re- 
generate, not — so  far  as  I  understand — because  they  are 
brought  by  faith  to  Christ,  but  through  the  mere  applica- 
tion of  the  fluid  impregnated  with  virtue  by  an  ecclesiasti- 
cal process.  And  the  only  man  who  can  make  and  apply 
this  '  Elixir  of  Life,' — of  eternal  life, — is  the  priest."  ' 

Sun-  Worship  and   Water-  Worship, 

We  have  already  shown  that  the  sun-worship 
cultMs  and  water-worship  were  united  from  the 
beginning.  This  union  was  made  anterior  to 
Grecian  or  Roman  times,  and  much  of  the  sacred- 
ness  of  water  arose  from  it.  Hislop  describes  this 
connection  in  the  sanctifying  of  water,  as  follows : 

"  In  Egypt,  as  we  have  seen,  Osiris,  as  identified  with 
Noah,  was  represented  when  overcome  by  his  grand 
enemy,  Typhon,  or  the  '  Evil  One,'  as  passing  through 
the  waters.  The  poets  represented  Semiramis  as  sharing 
in  his  distress,  and  likewise  seeking  safety  in  the  same 
way.  We  have  seen  already  that  under  the  name  of 
Astarte  she  was  said  to  have  come  forth  from  the  won- 
drous ^^g  that  was  found  floating  on  the  waters  of  the 
Euphrates.  Now,  Manilius  tells,  in  his  Astrojioinical 
Poetics,  what  induced  her  to  take  refuge  in  these  waters. 

'  Rome,  Pagan  and  Papal,  by  Mourant  Brock,  IM.A.,  p.  107  ff.  London, 
1883. 


PAGAN    WATER-WORSIIIP,  151 

*  Venus  plunged  into  the  Babylonian  waters,'  says  he, 
'to  shun  the  fury  of  the  snake-footed  Typhon.'  When 
Venus  Urania,  or  Dione,  the  '  Heavenly  Dove,'  plunged 
in  deep  distress  into  these  waters  of  Babylon,  be  it 
observed  what,  according  to  the  Chaldean  doctrine,  this 
amounted  to.  It  was  neither  more  nor  less  than  saying 
that  the  Holy  Ghost  incarnate,  in  deep  tribulation, 
entered  these  waters,  and  that  on  purpose  that  these 
might  be  fit,  not  only  by  the  temporary  abode  of  the 
Messiah  in  the  midst  of  them,  but  by  the  spirit's  efficacy 
thus  imparted  to  them,  for  giving  new  life  and  regenera- 
tion, by  baptism^  to  the  worshippers  of  the  Chaldean  Ma- 
donna. We  have  evidence  that  the  purifying  virtue  of 
the  waters,  which,  in  pagan  esteem,  had  such  efficacy  in 
cleansing  from  guilt  and  regenerating  the  soul,  was  derived 
in  part  from  the  passing  of  the  mediatorial  god,  the  sun- 
god,  and  god  of  fire,  through  these  waters  during  his 
humiliation  and  sojourn  in  the  midst  of  them  ;  and  that 
the  Papacy  at  this  day  retains  the  very  custom  which  had 
sprung  up  from  that  persuasion.  So  far  as  heathenism 
is  concerned,  the  following  extracts  from  Potter  and 
Athenaeus  speak  distinctly  enough  :  '  Every  person,'  says 
the  former,  '  who  came  to  the  solemn  sacrifices  [of  the 
Greeks]  was  purified  by  water.  To  which  end,  at  the  en- 
trance of  the  temples,  there  was  commonly  placed  a  vessel 
full  of  holy  water.'  How  did  this  water  get  its  holiness? 
This  water  'was  consecrated,'  says  Athenaeus,  '  by  putting 
into  it  a  Burning  Torch  taken  from  the  Altar.'  The  burning 
torch  was  the  express  symbol  of  the  god  of  fire  ;  and  by 
the  light  of  this  torch,  so  indispensable  for  consecrating 
the  '  holy  water,'  we  may  easily  see  whence  came  one 
great  part   of  the   purifying  virtue  of   '  the  water  of  the 


152  PAGANISM  IN  CHRISTIANITY. 

loud  resounding  sea,'  which  was  held  to  be  so  efficacious 
in  purging  away  the  guilt  and  stain  of  sin, — even  from  the 
sun-god  having  taken  refuge  in  its  waters.  Now  this 
very  same  method  is  used  in  the  Romish  Church  for  con- 
secrating the  water  for  baptism.  The  unsuspicious  testi- 
mony of  Bishop  Hay  leaves  no  doubt  on  this  point. 
'  It,'  [the  water  kept  in  the  baptismal  font]  says  he,  '  is 
blessed  on  the  eve  of  Pentecost,  because  it  is  the  Holy 
Ghost  who  gives  to  the  waters  of  baptism  the  power  and 
efficacy  of  sanctifying  our  souls,  and  because  the  baptism 
of  Christ  is  with  the  Holy  Ghost  and  with  fire.'  ^  In 
blessing  the  waters  a  Lighted  Torch  is  put  into  the  font. 
"  Here,  then,  it  is  manifest  that  the  baptismal  regenera- 
ting wdX^r  of  Rome  is  consecrated  just  as  the  regenerating 
and  purifying  water  of  the  pagans  was.  Of  what  avail  is 
it  for  Bishop  Hay  to  say,  with  a  view  of  sanctifying 
superstition  and  '  making  apostasy  plausible,'  that  this  is 
done  '  to  represent  the  fire  of  divine  love,  which  is  com- 
municated to  the  soul  by  baptism  and  the  light  of  good 
example,  Avhich  all  who  are  baptized  ought  to  give.' 
This  is  the  fair  face  put  on  the  matter;  but  the  fact 
still  remains  that  while  the  Romish  doctrine  in  regard  to 
baptism  is  purely  pagan,  in  the  ceremonies  connected  with 
the  papal  baptism  one  of  the  essential  rites  of  the  ancient 
fire-worship  is  still  practised  at  this  day,  just  as  it  was 
practised  by  the  worshippers  of  Bacchus,  the  Babylonian 
Messiah.  As  Rome  keeps  up  the  remembrance  of  the 
fire-god  passing  through  the  waters  and  giving  virtue  to 
them,  so  when  it  spe^s  of  the  '  Holy  Ghost  suffering  for 
us  in  baptism,'  it  in  like  manner  commemorates  the  part 
which  paganism  assigned  to  the  Babylonian  goddess  when 

'  Matt,  iii.,   ii. 


PAGAN    VVATER-IVOKSIIIP.  I  53 

she  plunged  into  the  waters.  The  sorrows  of  Nimrod,  or 
Bacchus,  when  in  the  waters,  were  meritorious  sorrows. 
The  sorrows  of  his  wife,  in  whom  the  Holy  Ghost  miracu- 
lously dwelt,  were  the  same.  The  sorrows  of  the  Ma- 
donna, then,  when  in  these  waters,  fleeing  from  Typhon's 
rage,  were  the  birth-throes  by  which  children  were  born  to 
God.  And  thus,  even  in  the  Far  West,  Chalchivitlycue, 
the  Mexican  '  goddess  of  the  waters  '  and  '  mother '  of 
all  the  regenerate,  was  represented  as  purging  the  new- 
born infant  from  original  sin,  and  '  bringing  it  anew  into 
the  world.*  "  ' 

Summary, 

1.  The  worship  of  water  as  a  divine  element  or 
agent,  and  hence  Its  use  as  a  protection  against 
evil,  and.  In  baptism,  as  a  means  of  producing 
spiritual  purity,  forms  a  prominent  feature  of  pagan 
religions. 

2.  Pagan  water-worship  was  associated  with  the 
higher  forms  of  sun-worship  In  various  ways,  and 
notably  with  that  lower  phase,  Phalllcism,  with  the 
obscene  rites  of  which  It  Is  yet  closely  connected 
In  India.  In  Mexico  the  cross  was  the  special 
symbol  of  the  water-worship  cult. 

3.  In  pagan  water-worship  the  sacred  fluid  was 
applied  In  many  ways — by  Immersion,  by  bathing, 
by  sprinkling  ;  In  the  latter  use,  the  water  was 
sprinkled  upon  the  candidate  from  a  sacred  sprlnk- 

'   77/£'    Tii^o   Babylons,  by   Rev.  Alexander   Ilislop,    p.     142  ff. ,    seventh 
edition,  London. 


154  PAGANISM  IN   CHRISTIANITY. 

ilng-briish,  or  from  a  bough  of  some  sacred  tree  ; 
it  was  sometimes  poured  upon  the  candidate  from 
a  cup  made  from  the  bark  of  a  sacred  tree  ;  trine 
immersion  appears  in  some  instances.  Inspiration 
was  sought  from  sacred  water,  by  drinking,  by 
bathing,  by  sitting  over  it,  and  by  inhaHng  its 
vapors. 

4.  Water  for  reHgious  purposes  was  taken  from 
sacred  streams,  fountains,  and  wells ;  or  it  was 
made  holy  by  exorcisms  and  by  the  use  of  salt  ;  it 
was  carried  to  remote  points  and  preserved  for  a 
long  time.  The  ancient  Druids  caught  rain-water 
in  receptacles  on  the  hill-tops  and  carried  it  to  their 
altars  through  necessary  aqueducts. 

5.  The  fundamental  errors  of  the  pagan  water- 
worship  cult  appeared  in  Western  Christianity  as 
early  as  the  middle  of  the  second  century  ;  this 
resulted  in  the  baptism  of  the  sick,  baptism  of 
infants,  baptism  for  the  dead,  the  delaying  of  bap- 
tism until  the  approach  of  death  in  order  to  make 
the  rnost  of  both  worlds,  and  the  doctrine  of  pen- 
ance to  atone  for  sins  committed  after  baptism  ;  all 
these  followed  as  a  legitimate  result. 

6.  As  baptism  was  the  door  to  Church  member- 
ship, the  Church  was  soon  filled  with  "baptized 
pagans,"  who  were  Christians  in  name  only  ;  by 
this  means  New  Testament  Christianity  was  rapidly 
perverted. 


PAGAN    WATER.WOKSHIP.  I  55 

7.  Whoever  will  seek  the  ultimate  facts  must 
confess  that  the  Christianity  of  the  third  and  the 
succeedino-  centuries  was  far  removed  from  the  New 
Testament  standard.  Protestants  are  returnincr  to 
that  standard  all  too  slowly  and  unwillingly.  Many 
are  drifting  farther  away. 

It  is  scarcely  necessary  to  add  that  every  form 
of  baptism  except  submersion  was  borrowed  from 
paganism  ;  that  faith  in  baptism  as  producing  spirit- 
ual purity,  and  hence  as  a  ''  saving  ordinance,"  was 
borrowed  from  paganism  :  the  notion  that  only  the 
baptized  can  be  saved  was  borrowed  from  pagan- 
ism ;  the  use  of  oil,  of  spittle,  of  the  sign  of  the 
cross,  of  lights,  of  white  robes,  is  a  remnant  of 
paganism ;  baptising  for  the  dead,  and  delaying 
baptism  until  near  death,  are  a  part  of  the  pagan 
residuum  ;  faith  in  water  from  the  Jordan  or  else- 
where is  paganism.  The  naming  of  children  at 
baptism  was  a  direct  importation  from  paganism. 
In  so  far  as  any  of  these  false  elements  are  yet 
retained  by  Roman  Catholics,  Greeks,  or  Protes- 
tants, thus  far  does  paganism  dominate  Christian 
thought  and  practice. 


CHAPTER  VII. 

PAGAN    SUN-WORSHIP. 

Sun-Worship  the  Oldest  and  Most  Widely  Dififused  Form  of  Paganism — 
Gnostic  Antinoniianism  or  Lawlessness — Anti-Judaism,  Mainly  of  Pa- 
gan Origin — Anti-Sabbathism  and  Sunday  Observance  Synchronous — 
Anti-Lawism  and  Anti-Sabbathism  Unscriptural — Christ's  Teachings 
Concerning  the  Law  of  God  ;  Paul's  Teachings  on  the  Same — Destruc- 
tive Effect  of  Pagan  Lawlessness  on  Christianity. 

THE  sun-god,  under  various  names,  Mithras, 
Baal,  Apollo,  etc.,  was  the  chief  god  of  the 
heathen  pantheon.  A  direct  conflict  between 
him  and  Jehovah  appears  wherever  paganism  and 
revealed  religion  came  in  contact.  As  "  Baal," 
"Lord"  of  the  universe  and  of  the  productive 
forces  in  nature  and  in  man,  this  sun-ofod  was  the 
pre-eminent  divinity  in  ancient  Palestine  and 
throughout  Phoenicia.  The  chosen  people  of  God 
were  assailed  and  corrupted  by  this  cult,  even  while 
they  were  in  the  desert,^  being  led  aw^ay  by  the 
women  of  Moab.  During  the  period  of  the  Judges, 
Baal-worship  was  the  besetting  sin  of  Israel,  which 
the  most  vigorous  measures  could   not  eradicate.^ 

o 
'  Numbers  xxv. 

^  Judges  ii.,  13  ;  iii.,  7  ;  vi.,  25  ff. ;  x.,  6  ;  i  Sam.  vii.,  4  ;  xii.  lo. 

.156 


PAGAN  SUN-IVORSHIP.  I  57 

A  reformation  came  under  Saul  and  David,  only 
to  be  followed  by  a  relapse  under  Solomon,  which 
culminated  in  the  exclusion  of  Jehovah-worship 
under  Ahab.^  Jehu  broke  the  power  of  the  cult, 
for  a  time,  but  the  people  soon  returned  to  it.^'  It 
also  spread  like  a  virus  through  Judah  ;  repressed 
by  Hezekiah,  but  continued  by  Manasseh.^ 

This  worship  of  the  sun-god  was  a  sign  of  dis- 
loyalty to  Jehovah,  and  formed  the  certain  road  to 
wickedness  and  impurity/ 

In  its  lowest  forms  it  was  so  closely  allied  to 
sex-worship,  Phallicism,  that  it  lent  great  power  to 
that  debasing  licentiousness,  which  sanctified  lust, 
and  made  prostitution  of  virtue  a  religious  duty. 
Sun-worship  was  both  powerful  and  popular  in  the 
Roman  Empire  when  Christianity  came  into  con- 
tact with  Western  thouorht.  It  furnished  abundant 
material  for  the  corrupting  process.  We  have  seen 
in  a  former  chapter  that  several  minor  elements  of 
sun-worship  mingled  with  pagan  water-worship  : 
such  as  turning  to  the  west  to  renounce  evil,  and 
turning  to  the  east  to  promise  allegiance  to  Christ 
and  Light,  before  baptism;  "Orientation" — building 

'  I  Kings  xvi.,  31  ff.,  and  xix.,  10. 

2  2  Kings  X.,  18-28,  and  xvii.,  16, 

^  2  Kings  xviii.,  4,  and  xxi.,  3. 

■^  When  Joshua,  the  servant  of  Jehovah,  commanded  the  sun  to  stand 
still,  there  was  given  an  ocular  demonstration  of  the  power  of  the  God  who 
made  the  heavens  and  the  earth,  over  the  sun-god,  in  whom  the  pagan  ene- 
mies of  Israel  trusted. 


158  PAGANISM  IN  CHRISTIANITY. 

churches  with  the  altar  so  that  men  should  worship 
toward  the  east — was  another  element,  while  the 
extinguishing  of  a  torch  or  a  candle  in  the  font, 
in  the  preparation  of  holy  water,  was  a  direct  im- 
portation from  this  cult.  But  these  were  of  little 
account  in  extent  or  influence,  when  compared  with 
the  corruption  which  came  through  the  introduc- 
tion of  Baal's  and  Apollo's  day,  "  Sunday,"  in  place 
of  the  Sabbath,  which  had  always  represented,  and 
yet  represents,  Jehovah,  maker  of  heaven  and 
earth.  The  introduction  of  Sunday  into  Chris- 
tianity was  a  continuation  of  the  old-time  conflict 
between  Baal  and  Jehovah. 

The  definite  and  systematic  manner  in  which  the 
corrupting  process  was  carried  forward  is  clearly 
seen  by  the  preparatory  steps  which  opened  the 
way  for  paganism  to  thrust  the  sun's  day  upon 
Christianity.  We  have  seen  how  the  foundation 
of  God's  authority  was  undermined  by  the  gnostic 
opposition  to  the  Old  Testament,  and  by  the  alle- 
gorizing of  both  Old  and  New  ;  how  a  false  "bap- 
tismal-regeneration "  theory  filled  the  church  with 
baptized  but  unconverted  heathens.  These  were 
not  enough  to  complete  the  corrupting  process. 
While  men  still  had  regard  for  the  Sabbath,  they 
could  not  entirely  give  up  the  law  of  Jehovah  on 
which  it  was  based,  and  thus  the  fundamental  doc- 
trines of  paganism  were  still  held  in  check. 


PAGAN  SUN-WORSHIP.  I5gr 

The  Si7nultanco2cs  Development  of  Anti-Sabbat kism 
and  of  Sunday  Observance. 

Gnosticism  was  ajitinoniiau  from  the  core.  All 
knowledge,  and  hence  all  authority,  was  in  the 
heart  of  the  ''true  Gnostic."  The  ''initiated" 
were  divinely  enlightened,  were  a  law  unto  them- 
selves. This  was  doubly  true  when  they  came  into 
contact  with  a  law  promulgated  by  the  "  inferior 
God  of  the  Jews,"  the  weak  Creator  of  matter,  and 
hence  a  God  In  league  with  evil.  Such  opposition 
was  natural,  was  unavoidable,  from  the  gnostic 
standpoint.  Coupled  with  the  allegorical  method 
of  interpretation,  it  was  an  easy  task  for  this  oppo- 
sition to  create  a  violent  anti-Jewish  prejudice,  and 
a  combined  no-lawism,  and  no-Sabbathism,  which 
became  the  main  factor  In  sundering  the  Jewish 
and  Gentile  churches,  and  Introducing  the  reign 
of  "  lawlessness,''  of  which  Paul  wrote  in  the  second 
chapter  of  Thessalonlans.  This  anti-lawism  and 
antl-SabbathIsm  appear  In  Justin,  the  first  pagano- 
Christlan  writer  of  whom  we  have  sufficient  definite 
knowledge  to  gain  a  picture  of  the  Incipient  results 
of  pagan  influence  on  Christianity.  He  accepted 
Christianity  after  reaching  mature  life,  but  retained 
his  ''  philosopher's  cloak  "  as  he  did  many  of  his 
pagan  ideas.  His  theories  are  a  compound  of 
pagan  philosophy  and  Christianity.  He  was  furi- 
ously opposed  to  all  that  savored  of  Judaism.   His 


l6o  PAGANISM  IN  CHRISTIANITY, 

interpretations  of  Scripture  and  his  religious  opin- 
ions are  all  strongly  colored  by  this  anti-Jewish 
spirit.  W\s  Dialogitewith  Tryp/io  the  yew,  wheth- 
er Trypho  were  a  real  or  an  imaginary  character, 
is  the  special  exponent  of  anti-Judaism.  The  fol- 
lowing examples  show  how  he  confounded  the 
moral  laws  and  the  ceremonial  code  of  the  Jews, 
and  set  forth  baneful  no-lawism  and  no-Sabbathism, 
which  grew  in  virulence  and  destroyed  the  author- 
ity of  the  Old  Testament  wherever  his  influence 
was  felt.  His  special  anti-Jewish  treatise  is  en- 
titled, Dialogue  of  Justifi,  Philosopher  and  Martyr y 
with  Trypho,  a  Jew.      It  opens  as  follows  : 

*' While  I  was  going  about  one  morning  in  the  walks  of 
the  Xystus,  a  certain  man,  with  others  in  his  company,  hav- 
ing met  me  said,  '  Hail,  O  Philosopher  ! '  And  immediately 
after  saying  this,  he  turned  round  and  walked  along  with 
me ;  his  friends  likewise  followed  him.  And  I,  in  turn 
having  addressed  him,  said,  'What  is  there  important?' 

''  And  he  replied  :  '  I  was  instructed,'  says  he,  '  by  Co- 
rinthus,  the  Socratic  in  Argos,  that  I  ought  not  to  despise 
or  treat  with  indifference  those  who  array  themselves  in 
this  dress,  but  to  show  them  all  kindness,  and  to  associ- 
ate with  them,  as  perhaps  some  advantage  would  spring 
from  the  intercourse  either  to  some  such  man  or  to  my- 
self. It  is  good,  moreover,  for  both,  if  either  the  one  or 
the  other  be  benefited.' 

*'  On  this  account,  therefore,  whenever  I  see  any  one  in 
such  costume,  I  gladly  approach  him,  and  now,  for  the 


PAGAN  SUN-WORSHIP,  l6l 

same  reason,  have  I  willingly  accosted  you  ;  and  these 
accompany  me,  in  the  expectation  of  hearing  for  them- 
selves something  profitable  from  you." 

This  opening  shows  Justin  in  his  true  char- 
acter, as  a  philosopher  who  has  united  certain  ele- 
ments of  Christianity  (see  Dialogue,  ch.  viii.)  with 
his  pagan  theories,  and  is  now  to  defend  this  prod- 
uct as  Christianity.  In  chapter  x.,  Trypho  states 
his  case  against  Christians  in  the  following  words  : 

"  Moreover  I  am  aware  that  your  precepts  in  the 
so-called  Gospel  are  so  wonderful  and  so  great,  that  I 
suspect  no  one  can  keep  them  ;  for  I  have  carefully  read 
them.  But  this  is  what  we  are  most  at  a  loss  about;  that  you, 
professing  to  be  pious,  and  supposing  yourselves  better 
than  others,  are  not  in  any  particular  separated  from  them, 
and  do  not  alter  your  mode  of  living  from  the  nations,  in 
that  you  observe  no  festivals  or  Sabbaths,  and  do  not 
have  the  rite  of  circumcision  ;  and  further,  resting  your 
hopes  on  a  man  that  was  crucified,  you  yet  expect  to 
obtain  some  good  thing  from  God,  while  you  do  not  obey 
His  commandments.  Have  you  not  read,  that  that  soul 
shall  be  cut  off  from  his  people  who  shall  not  have  been 
circumcised  on  the  eighth  day  ?  And  this  has  been 
ordained  for  strangers  and  for  slaves  equally.  But 
you,  despising  this  covenant  rashly,  reject  the  consequent 
duties,  and  attempt  to  persuade  yourselves  that  you  know 
God,  when,  however,  you  perform  none  of  those  things 
which  they  do  who  fear  God.  If,  therefore,  you  can  de- 
fend yourself  on  these  points,  and  make  it  manifest  in 
what  way  you  hope  for  any  thing  whatsoever,  even  though 


1 62  PAGANISM  IN   CHRISTIANITY. 

you  do  not  observe  the  law,  this  we  would  very  gladly 
hear  from  you,  and  we  shall  make  other  similar  investi- 
gations."' 

Justin  answers  Trypho  In  the  next  chapter, 
(chapter  xi),  which  is  entitled  :  "  The  Law  Abro- 
gated;  The  New  Testament  Promised  and  Give^i 
of  Godr 

Note  the  following  from  this,  and  subsequent 
chapters  : 

"  For  the  law  promulgated  on  Horeb  is  now  old,  and 
belongs  to  yourselves  alone  ;  but  this  is  for  all  universally. 
Now  law  placed  against  law  has  abrogated  that  which  is 
before  it,  and  a  covenant  which  comes  after  in  like  man- 
ner has  put  an  end  to  the  previous  one ;  and  an  eternal 
and  final  law — namely  Christ — has  been  given  to  us,  and 
the  covenant  is  trustworthy,  after  which  there  shall  be  no 
law,  no  commandment,  no  ordinance."  "^ 

"You  have  now  need  of  a  second  circumcision,  though 
you  glory  greatly  in  the  flesh.  The  new  law  requires  you 
to  keep  perpetual  Sabbath,  and  you,  because  you  are  idle 
for  one  day,  suppose  you  are  pious,  not  discerning  why 
this  has  been  commanded  you  ;  and  if  you  eat  unleavened 
bread,  you  say  the  will  of  God  has  been  fulfilled.  The 
Lord  our  God  does  not  take  pleasure  in  such  observances ; 
if  there  is  any  perjured  person,  or  a  thief  among  you,  let 
him  cease  to  be  so  ;  if  any  adulterer,  let  him  repent ;  then 
he  has  kept  the  sweet  and  true  Sabbaths  of  God.  If  any 
one  has  impure  hands,  let  him  wash  and  be  pure.^ 

^  Dialogue  with  Trypho,  chap,  x, 
-  Ibid.,  chap.  xi.  ^ Ibid.,  chap.  xii. 


PAGAN   SUN-WORSHIP.  1 63 

"  For  we  too  would  observe  the  fleshly  circumcision, 
and  the  Sabbaths,  and  in  short  all  the  feasts,  if  we  did 
not  know  for  what  reason  they  were  enjoined  you — 
namely  on  account  of  your  transgressions  and  the  hard- 
ness of  your  hearts.  For  if  we  patiently  endure  all  things 
contrived  against  us  by  wicked  men  and  demons,  so  that 
even  amid  cruelties  unutterable,  death  and  torments,  we 
pray  for  mercy  to  those  who  inflict  such  things  upon  us, 
and  do  not  wish  to  give  the  least  retort  to  any  one  even  as 
the  new  Lawgiver  commanded  us;  how  is  it,  Trypho,  that 
we  would  not  observe  those  rites  which  do  not  harm  us — I 
speak  of  fleshly  circumcision,  and  Sabbaths  and  feasts?  "  ' 

In  mauy  difTerent  forms  Justin  Martyr  repeats 
his  theory,  that  the  ten  commandments  and  the 
ceremonial  economy  of  the  Jews  were  abrogated, 
and  that  there  Is  no  written  law  regulating  con- 
duct on  the  part  of  the  Christians. 

Tertullian  also  taught  the  temporary  character 
of  the  Decalogue,  and  no-lawism,  as  the  following 
show^s  : 

''  Whence  we  understand  that  God's  law  was  anterior 
even  to  Moses,  and  was  not  first  [given]  in  Horeb,  or  in 
Sinai,  and  in  the  desert,  but  was  more  ancient ;  [existing] 
first  in  paradise,  subsequently  reformed  for  the  patriarchs, 
and  so  again  for  the  Jews,  at  definite  periods  ;  so  that  we 
are  not  to  give  heed  to  Moses'  law  as  to  the  primitive  law, 
but  as  to  a  subsequent,  which  at  a  definite  period,  God 
has  set  forth  to  the  Gentiles  too,  and,  after  repeatedly 
promising  so  to  do,  through  the  prophets,  has  re-formed 

'  Dialogue,  etc.,  chap,  xviii. 


1 62  PAGANISM  IN   CHRISTIANITY. 

you  do  not  observe  the  law,  this  we  would  very  gladly 
hear  from  you,  and  we  shall  make  other  similar  investi- 


Justin  answers  Trypho  in  the  next  chapter, 
(chapter  xi),  which  is  entitled  :  "  The  Law  Abro- 
gated;  The  New  Testament  Promised  and  Given 
of  God.'' 

Note  the  following  from  this,  and  subsequent 
chapters  : 

"  For  the  law  promulgated  on  Horeb  is  now  old,  and 
belongs  to  yourselves  alone  ;  but  this  is  for  all  universally. 
Now  law  placed  against  law  has  abrogated  that  which  is 
before  it,  and  a  covenant  which  comes  after  in  like  man- 
ner has  put  an  end  to  the  previous  one ;  and  an  eternal 
and  final  law — namely  Christ — has  been  given  to  us,  and 
the  covenant  is  trustworthy,  after  which  there  shall  be  no 
law,  no  commandment,  no  ordinance."  ^ 

''You  have  now  need  of  a  second  circumcision,  though 
you  glory  greatly  in  the  flesh.  The  new  law  requires  you 
to  keep  perpetual  Sabbath,  and  you,  because  you  are  idle 
for  one  day,  suppose  you  are  pious,  not  discerning  why 
this  has  been  commanded  you  ;  and  if  you  eat  unleavened 
bread,  you  say  the  will  of  God  has  been  fulfilled.  The 
Lord  our  God  does  not  take  pleasure  in  such  observances; 
if  there  is  any  perjured  person,  or  a  thief  among  you,  let 
him  cease  to  be  so  ;  if  any  adulterer,  let  him  repent ;  then 
he  has  kept  the  sweet  and  true  Sabbaths  of  God.  If  any 
one  has  impure  hands,  let  him  wash  and  be  pure.^ 


'  Dialogue  zvit/i  Trypho,  chap.  x. 
Ibid.,  chap.  xi.  ^Ibid.,  chap.  xii. 


PAGAN   SUN-WORSHIP.  1 63 

**  For  we  too  would  obscrv^c  the  fleshly  circumcision, 
and  the  Sabbaths,  and  in  short  all  the  feasts,  if  we  did 
not  know  for  what  reason  they  were  enjoined  you — 
namely  on  account  of  your  transgressions  and  the  hard- 
ness of  your  hearts.  For  if  we  patiently  endure  all  things 
contrived  against  us  by  wicked  men  and  demons,  so  that 
even  amid  cruelties  unutterable,  death  and  torments,  we 
pray  for  mercy  to  those  who  inflict  such  things  upon  us, 
and  do  not  wish  to  give  the  least  retort  to  any  one  even  as 
the  new  Lawgiver  commanded  us ;  how  is  it,  Trypho,  that 
we  would  not  observe  those  rites  which  do  not  harm  us — I 
speak  of  fleshly  circumcision,  and  Sabbaths  and  feasts?"  ' 

In  many  different  forms  Justin  Martyr  repeats 
his  theory,  that  the  ten  commandments  and  the 
ceremonial  economy  of  the  Jews  were  abrogated, 
and  that  there  is  no  written  law  regulating  con- 
duct on  the  part  of  the  Christians. 

Tertullian  also  taught  the  temporary  character 
of  the  Decalogue,  and  no-lawism,  as  the  following 
shows  : 

"  Whence  we  understand  that  God's  law  was  anterior 
even  to  Moses,  and  was  not  first  [given]  in  Horeb,  orin 
Sinai,  and  in  the  desert,  but  was  more  ancient ;  [existing] 
first  in  paradise,  subsequently  reformed  for  the  patriarchs, 
and  so  again  for  the  Jews,  at  definite  periods  ;  so  that  we 
are  not  to  give  heed  to  Moses'  law  as  to  the  primitive  law, 
but  as  to  a  subsequent,  which  at  a  definite  period,  God 
has  set  forth  to  the  Gentiles  too,  and,  after  repeatedly 
promising  so  to  do,  through  the  prophets,  has  re-formed 

'  Dialogue,  etc.,  chap,  xviii. 


164  PAGANISM  IN  CHRISTIANITY. 

for  the  better ;  and  has  premonished  [men]  that  it  should 
come  to  pass  that,  'just  as  the  law  was  given  through 
Moses,'  at  a  definite  time,  so  it  should  be  believed  to  have 
been  temporarily  observed  and  kept.  And  let  us  not 
annul  this  power  which  God  has,  which  reforms  the  law's 
precepts  answerably  to  the  circumstances  of  the  times, 
with  a  view  to  man's  salvation.  In  fine,  let  him  who  con- 
tends that  the  Sabbath  is  still  to  be  observed  as  a  balm 
of  salvation,  and  circumcision  on  the  eighth  day  because 
of  the  threat  of  death,  teach  us  that,  for  the  time  past, 
righteous  men  kept  the  Sabbath,  or  practised  circum- 
cision, and  were  thus  rendered  '  friends  of  God.'  For  if 
circumcision  purges  a  man,  since  God  made  Adam  uncir- 
cumcised,  why  did  he  not  circumcise  him,  even  after  his 
sinning,  if  circumcision  purges?  At  all  events,  in  settling 
him  in  paradise,  He  appointed  one  uncircumcised  as  colo- 
nist of  paradise.  Therefore  since  God  originated  Adam 
uncircumcised,  and  inobservant  of  the  Sabbath,  conse- 
quently his  offspring  also,  Abel,  offering  Him  sacrifices, 
uncircumcised  and  inobservant  of  the  Sabbath,  was  by 
Him  commended  ;  while  He  accepted  what  he  was  offer- 
ing in  simplicity  of  heart,  and  reprobated  the  sacrifice  of 
his  brother  Cain,  who  was  not  rightly  dividing  what  he 
was  offering.  Noah,  also,  uncircumcised, — yes,  and  inob- 
servant of  the  Sabbath — God  freed  from  the  deluge.  For 
Enoch,  too,  most  righteous  man,  uncircumcised  and 
inobservant  of  the  Sabbath,  He  translated  from  this 
world  ;  [Enoch]  who  did  not  first  taste  death,  in  order 
that,  being  a  candidate  for  eternal  life,  he  might  by  this 
time  show  us  that  we  also  may,  without  the  burden  of  the 
law  of  Moses,  please  God.  Melchizedek,  also,  '  the  priest 
of  the  most  high  God,'  uncircumcised  and   inobservant 


PAGAN  SUAT.  IVOR  SHIP,  1 65 

of  the  Sabbath,  was  chosen  to  the  priesthood  of  God. 
Lot,  withal,  the  brother  of  Abraham,  proves  that  it  was 
for  the  merits  of  righteousness,  without  observance  of 
the  law,  that  he  was  freed  from  the  conflagration  of  the 
Sodomites.     .     . 

*'  Therefore,  since  it  is  manifest  that  a  Sabbath  temporal 
was  shown,  and  a  Sabbath  eternal  foretold,  and  a  circum- 
cision carnal  foretold,  and  a  circumcision  spiritual  pre- 
indicated ;  a  law  temporal  and  a  law  eternal  formally 
declared ;  sacrifices  carnal  and  sacrifices  spiritual  fore- 
shown ;  it  follows  that,  after  all  these  precepts  had  been 
given  carnally,  in  time  preceding,  to  the  people  of  Israel, 
there  was  to  supervene  a  time  whereat  the  precepts  of 
the  ancient  law,  and  of  the  old  ceremonies  would  cease, 
and  the  promise  of  the  new  law,  and  the  recognition 
of  spiritual  sacrifices,  and  the  promise  of  the  New  Tes- 
tament, supervene  ;  while  the  light  from  on  high  would 
beam  upon  us  who  were  sitting  in  darkness,  and  were 
being  detained  in  the  shadow  of  death.  And  so  there 
is  incumbent  on  us  a  necessity,  binding  us,  since  we  have 
premised  that  a  new  law  was  predicted  by  the  proph- 
ets, and  that  not  such  as  had  been  already  given  to 
their  fathers,  at  the  time  when  He  led  them  forth  from 
the  land  of  Egypt,  to  show  and  prove,  on  the  one  hand, 
that  that  old  law  has  ceased,  and  on  the  other,  that  the 
promised  new  law  is  now  in  operation."  ' 

These  examples  must  suffice,  since  all  who  are 
familiar  with  Patristic  literature  know  that  its 
general  trend,  and  its  openly  avowed  opposition  to 
Judaism   and  all   things   connected   with    the   Old 

'  Against  the  yews,  chapters  ii.  and  vi. 


1 66  PAGANISM  IX  CHRISTIANITY. 

Testament  and  the  Decalogue,  place  it  beyond 
controversy,  that  the  prevailing  type  of  Christian- 
ity during  the  third,  fourth,  and  succeeding  centu- 
ries, was  anti-Sabbatic,  and  antinomian.  There 
were  practical  exceptions  among  the  more  common 
people,  but  the  prevailing  thought,  and  hence  the 
strong  tendency,  was  away  from  the  Sabbath,  and 
from  Sabba<:hism.  He  who  questions  this  shows 
himself  ignorant  in  the  premises.  This  growing 
disregard  for  the  authority  of  the  Sabbath  law,  and 
the  steady  development  of  anti-Sabbathism,  pre- 
pared the  way  for  a  vast  system  of  semi-religious 
pagan  days,  with  the  Sun's  day  at  their  head. 

A  ntinomianisni  and  Anti-Sabbathism  Unscriptta^al. 

Before  we  inquire  how  Sunday  w^as  introduced. 
It  will  be  well  to  consider  the  unscriptural  and  de- 
structive nature  of  the  theories  by  which  the  Dec- 
alogue and  the  Sabbath  were  dethroned,  through 
false  teachings. 

Christ  is  the  central  figure  in  both  dispensations. 
If  new  expressions  of  the  Father's  will  are  to  be 
made  in  connection  with  the  work  of  Christ  on 
earth,  they  must  be  made  by  the  ''  Immanuel,"  who 
is  thus  ''reconciling^  the  world  unto  himself."  Did 
Christ  teach  the  abrogation  of  the  Decalogue,  of 
which  the  Sabbath  law  is  a  part?  Let  His  own 
words  answer : 


PAGAN  SUN-WORSHIP.  1 67 

"  Think  not  that  I  came  to  destroy  the  law  or  the 
prophets.  I  came  not  to  destroy,  but  to  fulfil.  For 
verily  I  say  unto  you,  till  heaven  and  earth  pass  away, 
one  jot  or  one  tittle  shall  in  no  wise  pass  away  from 
the  law,  till  all  things  be  accomplished.  Whosoever, 
therefore,  shall  break  one  of  these  least  commandments, 
and  shall  teach  men  so,  shall  be  called  least  in  the 
kingdom  of  heaven  ;  but  whosoever  shall  do  and  teach 
them,  he  shall  be  called  great  in  the  kingdom  of  heaven."  ' 

When  Christ  speaks  of  the  law  {rov  voj.wv'^  in 
these  emphatic  words,  He  cannot  mean  the  ceremo- 
nial code,  for  these  ceremonies  were  typical  of  Him 
and  must  pass  away  with  His  death.  Besides  this, 
the  word  fulfil  (7r\?jpc^(Xai)  means  the  opposite  of 
destruction  (^xaTaXvaai).  Christ  fulfilled  the  law  by 
perfect  obedience  to  it.  He  corrected  false  inter- 
pretations, and  intensified  its  claims.  He  taught 
obedience  to  it  in  the  spirit  as  well  as  the  letter, 
and  urged  obedience  from  love  rather  than  fear. 
Such  a  work  could  not  have  been  done  in  connec- 
tion with  the  dying  ceremonies  of  the  Jewish  sys- 
tem. Such  a  work  Christ  did  do  with  reference  to 
the  Decalogue.  In  connection  with  the  passage 
above  quoted  Christ  immediately  refers  to  two 
laws  from  the  Decalogue,  explains  and  enforces 
their  meaning  in  a  way  far  more  broad  and  deep 
than  those  who  listened  to  Him  were  wont  to  con- 
ceive of  them. 

1  Matthew  v.,  17-19. 


1 68  PAGANISM  IN   CHRISTIANITY. 

On  another  occasion^  a  certain  shrewd  lawyer 
sought  to  entrap  the  Saviour  by  asking  ''which  is 
the  greatest  commandment  in  the  law."  The  ques- 
tion has  no  meaning  unless  it  be  applied  to  the 
Decalogue.  Christ's  answer  includes  all  the  com- 
mandments of  the  Decalogue,  and  thus  avoids  the 
trap  designed  by  the  questioner,  who  sought  to 
lead  Him  into  some  distinction  between  laws  known 
to  be  equal  in  their  nature  and  extent. 

In  the  sixteenth  chapter  of  Luke,"^  Christ  again 
affirms  in  the  strongest  language,  that  *'  It  is  easier 
for  heaven  and  earth  to  pass,  than  one  tittle  of  the 
law  to  fail."  Language  could  not  be  plainer  than 
that  which  is  used  in  these  statements. 

These  sentiments  accord  fully  with  the  practice 
of  Christ  relative  to  the  Sabbath.  He  boldly  con- 
demned the  unjust  requirements  which  the  Jews 
had  attached  to  the  observance  of  it,  and  tauofht 
that  works  of  mercy  were  to  be  freely  done  on  that 
day ;  that  it  was  made  for  man's  good,  and  not  his 
injury.  But  He  never  taught  that  because  it  was 
"  made  for  man  "  therefore  it  was  to  be  abrogated, 
or  unsanctified.  Neither  did  He  delegate  to  His 
disciples  any  power  to  teach  the  abrogation  of  the 
law,  or  of  the  Sabbath.  On  the  contrary,  their 
representative  writings  contain  the  same  clear  testi- 
mony in   favor  of  the  perpetuity  of  the  law,  and 

^  Matthew  xxii.,  35-40.  -  17th  verse 


PAGAN  SUN-WORSHIP.  1 69 

show  the  same  practical  observance  of  the  Sabbath. 
Paul,  the  great  reasoner  among-  the  Apostles,  after 
an  exhaustive  discussion  concerning  the  relations 
between  the  law  and  the  Gospel,  concludes  the 
whole  matter  in  these  words : 

''  Do  we  then  make  the  law  of  none  effect  through 
faith  ?     God  forbid  I    Nay,  we  establish  the  law."  ' 

Again  in  the  same  epistle '  he  presents  a  conclu- 
sive argument,  starting  from  the  axiom  that ''  where 
there  is  no  law  there  is  no  sin."  Showing  that 
since  death,  which  came  by  sin,  reigned  from  Adam 
to  Moses,  therefore  the  law  then  existed,  and,  by 
the  same  reasoning  that  if  there  be  no  law  under 
the  Gospel  dispensation,  there  can  be  no  sin  ;  if  no 
sin,  then  no  Saviour  from  sin,  and  Christ  died  in 
vain,  if  by  His  death  he  destroyed  the  law.  In 
another  place  Paul  contrasts  the  Decalogue  with 
the  ceremonial  code,  and  declares  the  worthlessness 
of  the  one  and  the  binding  character  of  the  other, 
in  these  words  : 

"  Circumcision  is  nothing,  and  uncircumcision  is  noth- 
ing, but  the  keeping  of  the  commandments  of  God."  ' 

Thus,  in  a  plain  and  unequivocal  way,  Paul 
teaches  as  his  Master  taught. 

'  Romans  iii.,  31. 
-  Romans  v.,  13,  14. 

^  The  example  of  Christ  and  His  Apostles  concerning  Sabbath  observance 
is  discussed  in  detail  in  Biblical  Teachings,  etc.,  by  the  writer,  pp.  26-44. 


170  PAGANISM  IN  CHRISTIANITY. 

In  view  of  Christ's  words,  and  Paul's  sharp  logic, 
the  following  conclusions  are  unavoidable.  They 
annihilate  the  no-law  theory. 

1.  If  the  Decalogue  was  abolished  by  the  death 
of  Christ,  then  Christ  by  His  death  prevented  the 
possibility  of  sin,  to  redeem  man  from  which  He 
died. 

2.  "  Sin  is  not  imputed  where  there  is  no  law,"^ 
hence  the  consciousness  of  sin  which  men  feel  under 
the  claims  of  the  Gospel  is  a  mockery,  and  all  faith 
in  Christ  is  a  farce.  It  only  increases  the  diffi- 
culty to  say  that  the  law  is  written  in  the  hearts 
of  believers.      If  that  be  true,  then  : 

3.  None  but  believers  in  Christ  can  be  convicted 
of  sin,  for  no  others  can  know  the  law  which  con- 
victs of  sin.  Therefore  those  who  reject  Christ  be- 
come, at  least  negatively,  righteotts  by  refusing  to 
comewhere  they  can  be  convicted  of  sin.  Thus  does 
the  no-Sabbath  theory  make  infidelity  better  than 
belief,  and  rejectio7i  of  Christ  theo7ily  means  of  salva- 
tion. It  leads  to  endless  absurdities,  and  the  over- 
throw of  all  moral  government.  It  contradicts  the 
plain  words  of  God,  and  puts  darkness  for  light. 
Its  fruitage  in  human  life  has  been  only  bitterness 
and  ashes. 

'  Romans  v.,  13. 


CHAPTER  VIII. 

SUNDAY  OBSERVANCE  UNKNOWN  TO  CHRISTIANITY 
BEFORE  THE  MIDDLE  OF  THE  SECOND  CENTURY. 

Mistaken  Notions  Concerning  the  Beginning  of  Sunday  Observance — No 
Sunday  Observance  in  the  New  Testament — Sunday  Directly  Referred 
to  but  Three  Times — It  is  Never  Spoken  of  as  a  Sabbath,  nor  as  Com- 
memorative of  Christ's  Resurrection — The  Bible  does  not  State  that 
Christ  Rose  on  Sunday — Christ  and  His  Disciples  Always  Observed 
the  Sabbath — The  "Change  of  the  Sabbath"  Unknown  in  the  New 
Testament — The  Sabbath  Never  Called  "Jewish"  in  the  Scriptures, 
nor  by  Any  Writer  until  after  Paganism  had  Invaded  the  Church — 
Origin  of  Sunday  Observance  Found  in  Paganism — First  Reference  to 
Sunday  Observance  about  150  A.D. — No  Writer  of  the  Early  Centuries 
Claimed  Scriptural  Reasons  for  Its  Observance — Pagan  Reasons  and 
Arguments  Adduced  in  Its  Support;  a  Day  of  "Indulgence  to  the 
Flesh" — Pretended  Scriptural  Reasons,  ex  post  facto. 

THERE  are  few  if  any  questions  concerning 
which  popular  notions  and  ultimate  facts 
are  more  at  variance  than  the  question  of  the  early 
observance  of  Sunday.  It  is  not  uncommon  for 
men  to  assert  that  ''Sunday  has  been  observed  as 
the  Christian  Sabbath  ever  since  the  resurrection 
of  Christ"  ;  while  the  fact  is,  that  the  first  authen- 
tic and  definite  statement  concerning  Sunday  ob- 
servance was  made  by  Justin  Martyr  as  late  as  150 
A.D.     Even  if  we  accept  the  passage  quoted  from 


172  PAGANISM  IN  CHRISTIANITY. 

the  Didache,  the  portion  of  that  document  in  which 
the  reference  occurs  cannot  be  placed  eadier  than 
150,  and  it  is  probably  much  later.  Since  the  facts 
as  they  appear  in  the  New  Testament  can  be  easily 
obtained,  I  shall  take  only  space  enough  to  state 
them  briefly. 

"  The  first  day  of  the  week,"  Sunday,  is  defi- 
nitely referred  to  but  three  times  in  the  New  Tes- 
tament. Each  of  the  Evangelists  speaks  of  the 
day  on  which  Christ's  resurrection  was  made  known 
to  His  disciples.  These  references  are  all  to  the 
same  day.'  The  book  of  Acts  has  but  one  refer- 
ence to  Sunday^;  and  there  is  but  one  in  all  the 
Epistles.3  Three  other  passages  are  quoted  in 
favor  of  Sunday  observance.^ 

It  is  so  easy  for  the  reader  to  examine  these  pas- 
sages, and  to  compare  them  with  popular  notions 
and  with  what  is  said  here,  that  I  shall  be  content 
with  the  following  summary  of  facts  touching  Sun- 
day observance  in  the  New  Testament : 

Six  passages  are  quoted  in  favor  of  such  observ- 
ance. Only  th^^ee  of  these  passages  mention  the 
first  day  of  the  week  in  any  manner.  Neither  of 
them  speaks  of  it  as  sabbatic,  or  as  commemorative 
of  any  event,  or  sacred,  or   to  be  regarded   above 

^Matt.  xxviii.,  1-8  ;  Markxvi.,  2  ;  Luke  xxiv.,  1-3  ;  John  xx.,  i. 

^  Acts  XX.,  7. 

2  I.  Cor.  xvi.,  2. 

■*  John  xix.,  23  and  26,  and  Rev.  i.,  10. 


S  U.\  'DA  V  OB  SEA'  VA  NCE.  I J  3 

Other  days,  and  It  is  only  by  vague  and  illogical 
Inferences  that  either  of  them  Is  made  to  produce  a 
shadow  of  proof  for  such  a  change.  Concerning  the 
other  three,  it  Is  only  supposed  by  the  advocates  of 
the  popular  theory,  that  they  In  some  way  refer  to 
the  first  day.  To  this,  therefore,  does  the  ''argu- 
ment from  example "  come,  when  carefully  ex- 
amined. The  New  Testament  never  speaks  of,  or 
hints  at,  a  change  of  the  Sabbath  ;  It  contains  no 
notice  of  any  commemorative  or  sabbatic  observ- 
ance of  Sunday.  It  does  tell  of  the  repeated  and 
continued  observance  of  the  Sabbath  by  Christ  and 
His  Apostles.  Will  the  reader  please  examine  the 
Bible  to  see  whether  these  things  are  so.  Sunday 
is  a  myth,  as  far  as  the  Bible  Is  concerned,  and  the 
theory  of  a  "change  of  the  Sabbath  by  divine 
authority,"  had  Its  birth  with  English  Puritanism 
less  than  three  hundred  years  ago. 

CJirisf s  Res7trrection  and  Sicnday, 

Another  popular  notion  Is  equally  unsupported 
by  New  Testament  history.  The  Bible  never 
associates  the  observance  of  Sunday,  or  of  any 
other  day,  with  the  resurrection  of  Christ.  The 
Bible  does  not  state  that  Christ  rose  from  the 
grave  on  Sunday.  The  most  that  can  be  said  on 
this  point  Is,  that  when  the  friends  of  Christ  first 
came  to  the  tomb  It  was  empty.    He  had  risen  and 


174  PAGANISM  IN  CHRISTIANITY, 

gone.  Matthew  xxvill.,  i,  shows  that  the  first  visit 
was  made  'late  on  the  Sabbath,"  /.  e,  on  Saturday 
afternoon  before  sunset,  at  which  time  the  tomb 
was  empty/ 

All  references  to  Sunday  are  fully  accounted  for 
on  other  considerations  than  that  it  was  a  sacred 
or  a  commemorative  day.  New  Testament  argu- 
ments in  favor  of  Sunday  observance  areall  ex  post 
facto  ;  they  were  developed  after  the  practice  had 
been  initiated  for  other  reasons. 

The  Sabbath  in  the  New    Testament. 

The  history  of  the  Sabbath  in  the  New  Testa- 
ment is  as  much  at  variance  with  popular  notions 
as  is  the  history  of  Sunday.  The  statement  some- 
times made  that  *'  The  Sabbath  was  never  observed 
after  the  resurrection  of  Christ,"  contains  as  much 
error  as  can  be  put  into  that  number  of  words. 
Since  the  facts  are  in  the  hands  of  every  reader  of 
the  New  Testament,  only  a  general  summary  of 
them  is  given  here. 

Collating  the  facts,  and  summing  up  the  case  as 
regards  the  example  of  Christ  and  His  Apostles,  it 
stands  as  follows  : 

I.  During  the  life  of  Christ  the  Sabbath  was 
always    observed   by    Him   and  by  His  followers. 

'  For  discussion  of  the   time  of   Christ's  resurrection,  see  Biblical  Teach- 
ings, etc.,  hy  the  writer. 


5  UNDA  1 '   OBSEK  I  \4  XCE.  I  J  5 

He  corrected  the  errors  and  false  notions  which 
were  held  concerning  it,  but  gave  no  hint  that  it  was 
to  be  abrogated. 

2.  The  book  of  Acts  gives  a  connected  history 
of  the  recognition  and  observance  of  the  Sabbath 
by  the  Apostles  while  they  were  organizing  many 
of  the  churches  spoken  of  in  the  New  Testament. 
These  references  extend  over  a  period  of  eight  or 
nine  years,  the  last  of  them  being  at  least  twenty 
years  after  the  resurrection. 

3.  In  all  the  history  of  the  doings  and  teachings 
of  the  Apostles,  there  is  not  the  remotest  reference 
to  the  abrogation  of  the  Sabbath. 

Had  there  been  any  change  made  or  beginning 
to  be  made,  or  any  authority  for  the  abrogation  of 
the  Sabbath  law,  the  Apostles  must  have  known  it. 
To  claim  that  there  was  is  therefore  to  charo^e  them 
w^ith  studiously  concealing  the  tritth.  And  also, 
with  recognizing  and  calling  a  day  the  Sabbath 
which  was  not  the  Sabbath, 

Add  to  these  considerations  the  following  facts  : 

{ci)  The  latest  books  of  the  New  Testament,  in- 
cluding the  Gospel  of  John,  were  written  about  the 
year  ninety-five  or  later.  In  none  of  these  is  there 
any  trace  of  the  change  of  the  Sabbath,  nor  is  the 
abrogation  of  the  Sabbath  law  taught  in  them. 

{!))  The  Sabbath  is  mentioned  in  the  New  Testa- 
ment sixty  times,  and  always  in  its  appropriate 
character. 


176  PAGANISM  IN  CHRISTIANITY. 

Thus  the  law  and  the  gospel  are  in  harmony,  and 
teach  that  "■  the  seventh  day  is  the  Sabbath  of  the 
Lord  thy  God." 

But  some  will  say,  ''  Christ  and  His  Apostles  did 
all  this  as  Jews,  simply."  If  this  be  true,  then 
Christ  lived  and  taught  simply  as  a  Jew  and  not  as 
the  Saviour  of  the  woiHd.  On  the  contrary.  He 
was  at  war  with  the  false  and  extravasfant  notions 
of  Judaism  concerning  questions  of  truth  and  duty. 
If  Christ  were  not  a  ''Christian,"  but  a  ''Jew," 
what  becomes  of  the  system  which  He  taught  ?  If 
His  first  followers,  who  perilled  all  for  Him  and 
sealed  their  faith  with  their  blood,  were  only  Jews, 
or  worse,  were  dissemblers,  doing  that  which 
Christians  ought  not  to  do,  for  sake  of  policy, 
where  shall  Christians  be  found  ?  The  assump- 
tion dies  of  its  own  inconsistency.  More  than  this, 
New  Testament  history  repeatedly  states  that  the 
Greeks  were  taugfht  on  the  Sabbath  the  same  as  the 
Jews  ;  and  in  those  churches  where  the  Greek  ele- 
ment predominated  there  is  no  trace  of  any  differ- 
ent teaching  or  custom  on  this  point.  The  Jewish 
Christians  kept  up  their  national  institutions,  for  a 
time,  such  as  circumcision  and  the  passover,  while 
all  Christians  accepted  the  Sabbath  as  a  part  of 
the  law  of  God.  The  popular  outcry  against  the 
Sabbath  as  "Jewish"  is  unscriptural.  Christ  was 
in  all  respects,  as  regards  nationality,  a  Jew.     So 


SUNDAY  OBSERVANCE.  1 77 

were  all  the  writers  of  the  Old  Testament,  and  all 
the  writers  of  the  New  Testament.  God  has  given 
the  world  no  word  of  inspiration  in  the  Bible,  from 
Gentile  pen,  or  Gentile  lips.  Is  the  Bible  there- 
fore "Jewish"?  The  Sabbath,  if  possible,  is  less 
Jewish  than  the  Bible.  It  had  its  beginning  long 
before  a  Jew  was  born.  It  is  God's  day  marked  by 
His  own  example,  and  sanctified  by  His  blessing, 
for  the  race  of  man,  beeinninor  when  the  race 
began,  and  can  end  only  when  the  race  shall  cease 
to  exist.  Christ  recognized  it  under  the  Gospel  as 
He  recognized  each  of  the  other  eternal  laws  with 
which  it  is  associated  in  the  Decalogue  ;  recognized 
them  as  the  everlasting  words  of  His  Father,  whose 
law  He  came  to  magnify  and  fulfil.  It  is  mani- 
festly unjust  and  unchristian  to  attempt  to  thrust 
out  and  stigmatize  any  part  of  God's  truth  as 
''Jewish,"  when  all  of  God's  promises  and  all  Bible 
truths  have  come  to  us  through  the  Hebrew 
nation.^ 

As  we  were  compelled  to  go  outside  the  Bible 
to  find  the  influences  which  undermined  the  Deca- 
logue and  the  Sabbath,  so  we  must  seek  for  the 
origin  of  Sunday  observance  outside  of  that  book. 

'The  reader  will  find  this  question  discussed  in  detail  in  ^'Biblical 
Teachings  Concerning  the  Sabbath  and  the  Sunday,''  p,  26  ff.  If  that  is  not 
at  hand,  take  your  Bible  and  Concordance,  and  examine  each  passage  in  the 
New  Testament  where  "  Sabbath  "  occurs.  Cf,  also  Sabbath  Conwientary, 
by  Bailey. 


17S  PAGANISM  IX  CIIRISriANITY. 

We  find  the  first  mention  of  such  observance,  and 
of  reasons  therefor,  In  the  same  author,  Justin, 
who  we  have  seen  was  the  first  to  formulate  the 
anti-law  and  antl-Sabbath  doctrines  which  have 
already  been  examined/ 

This  earliest  reference  to  Sunday  observance  Is 
found  In  Justin's  Apology  as  follows  : 

''  On  the  day  called  Sunday,  all  who  live  in  cities  or  in 
the  Country,  gather  together  to  one  place,  and  the  me- 
moirs of  the  apostles  or  the  writings  of  the  prophets  are 
read  as  long  as  time  permits ;  then  when  the  reader 
has  ceased,  the  president  verbally  instructs  and  exhorts 
to  the  imitation  of  these  good  things.  Then  we  all  rise 
together  and  pray,  and,  as  we  before  said,  when  our  prayer 
is  ended,  bread,  and  wine,  and  water  are  brought,  and  the 
president  in  like  manner  offers  prayers  and  thanksgivings, 
according  to  his  ability,  and  the  people  assent  saying 
Amen  ;  and  there  is  a  distribution  to  each,  and  a  partici- 
pation of  that  over  which  thanks  have  been  given,  and  to 
those  who  are  absent  a  portion  is  sent  by  the  deacons. 
And  they  who  are  well  to  do,  and  willing,  give  what  each 
thinks  fit  ;  and  what  is  collected  is  deposited  with  the 
president,  who  succours  the  orphans  and  widows,  and 
those  who,  through  sickness  or  any  other  cause,  are  in 
want,  and  those  who  are  in  bonds,  and  the  strangers 
sojourning  among  us,  and  in  a  word  takes  care  of  all  who 
are  in  need.     But  Sunday  is  the  day  on  which  we  all  hold 

'  For  an  examination  of  the  writings,  genuine  and  spurious,  which  are 
adduced  in  favor  of  Sunday  observance,  before  the  time  of  Justin  Martyr, 
consult  A  Critical  History  of  the  Sabbath  and  Sunday  in  the  Christian- 
Church,  by  the  writer,  pp.  33-69. 


SUNDAY  OBSERVANCE.  1 79 

our  common  assembly,  because  it  is  the  first  day  on  which 
God,  having  wrought  a  change  in  the  darkness  and  matter, 
made  the  world  ;  and  Jesus  Christ  our  Saviour  on  the 
same  day  rose  from  the  dead.  For  He  was  crucified  on 
the  day  before  that  of  Saturn  (Saturday)  ;  and  on  the  day 
after  that  of  Saturn  which  is  the  day  of  the  Sun,  having 
appeared  to  His  apostles  and  disciples,  He  taught  them 
these  things,  which  we  have  submitted  to  you  also  for 
your  consideration."  ^ 

There  is  nothing  scriptural  in  the  reasons  given 
by  Justin  ;  the  first  is  purely  fanciful,  and  is  in 
accord  with  the  prevailing  gnostic  speculations  of 
those  times.  His  statement  that  Christ  was  cruci- 
fied on  Friday  is  the  beginning  of  a  popular  error, 
which  has  come  down,  not  unchallenged,  but  largely 
uninvestigated.  Some  writers  claim  that  the  last 
clause  intends  to  state  that  Christ  taught  His  dis- 
ciples when  He  first  appeared  to  them,  what  Justin 
had  written  concerning  the  Sunday  ;  but  one  has 
only  to  read  Justin's  words  to  see  how  entirely 
unfounded  such  a  claim  is.  At  all  events,  there  is 
not  a  word  in  Scripture  to  support  the  reasons 
adduced  by  Justin  for  Sunday  observance. 

It  is  important  that  the  reader  note  carefully 
what  sort  of  Sunday  observance  Justin  describes. 
Laying  aside  all  ''suppositions,"  and  ''inferences," 
and  ex-post'facto  conclusions,    we  learn  from  him 

^  Chap.  Ixvii. 


i8o 


PAGANISM  IN  CHRISTIANITY, 


that  at  the  middle  of  the  second  century  a  form  of 
reHgious  service  was  held  on  Sunday.  But  it  Is 
equally  evident  that  there  was  no  sabbatic  regard 
for  the  day.  Sir  William  Domville  summarizes 
the  case  as  follows  : 

"  This  inference  appears  irresistible  when  we  further 
consider  that  Justin,  in  this  part  of  his  Apology,  is  profess- 
edly intending  to  describe  the  mode  in  which  Christians 
observed  the  Sunday.  .  .  .  He  evidently  intends  to 
give  all  information  requisite  to  an  accurate  knowledge  of 
the  subject  he  treats  upon.  He  is  even  so  particular  as 
to  tell  the  Emperor  why  the  Sunday  was  observed  ;  and 
he  does,  in  fact,  specify  every  active  duty  belonging  to 
the  day,  the  Scripture  reading,  the  exhortation,  the  pub- 
lic prayer,  the  Sacrament,  and  the  alms-giving :  why  then 
should  he  not  also  inform  the  Emperor  of  the  one  inactive 
duty  of  the  day,  the  duty  of  abstaining  from  doing  in  it 
any  manner  of  work  ?  The  Emperor  well  knew  that  such 
abstinence  was  the  custom  of  all  his  Jewish  subjects  on 
the  Saturday  {die  Saturni),  and  could  readily  have  under- 
stood it  to  be  the  custom  of  his  Christian  subjects  on  the 
Sunday  {die  So/is,  as  Justin  calls  it  in  his  Apology),  and, 
therefore,  if  such  was  the  custom  of  Christians  in  Justin's 
time,  his  description  of  their  Sunday  duties  was  essentially 
defective.  It  is  not,  however,  at  all  probable  that  he 
would  intend  to  omit  noticing  so  important  a  character- 
istic of  the  day,  as  the  Sabbatical  observance  of  it,  if  it 
was  in  fact  Sabbatically  observed.  But  even  were  it 
probable  he  should  intend  to  omit  all  mention  of  it  in  his 
Apology  to  the  Emperor,  it  would  be  impossible  to  im- 
agine any  suf^cient  cause  for  his  remaining  silent  on  the 


5  UNDA  V  OB  SER  VA  NCE.  1 8 1 

subject  in  his  Dialogue  with  Trypho  the  Jew  ;  and  this 
whether  the  Dialogue  was  real  or  imaginary,  for  if  the 
latter,  Justin  would  still,  as  Dr.  Lardner  has  observed, 
*  choose  to  write  in  character/  .  .  .  The  testimony  of 
Justin,  therefore,  proves  most  clearly  two  facts  of  great 
importance  in  the  Sabbath  controversy  :  the  one,  that  the 
Christians  in  his  time  observed  the  Sunday  as  a  prayer 
day  ;  the  other,  that  they  did  not  observe  it  as  a  Sabbath- 
day."  ' 

Such  Is  the  summary  of  the  case  at  the  year 
150  A.D.  No-Sabbathism  and  a  form  of  Sunday 
observance  were  born  at  the  same  time.  Trained 
in  heathen  philosophies  until  manhood,  Justin  ac- 
cepted Christianity  as  a  better  philosophy  than  he 
had  before  found.  Such  a  man  and  those  like  him 
could  scarcely  do  other  than  build  a  system  quite 
unlike  apostolic  Christianity.  That  which  they 
did  build  was  a  paganized  rather  than  an  apostolic 
type. 

Pagan  Reasons  for  Observing  Sunday. 

Pagan  philosophy  as  a  source  of  argument  In 
favor  of  the  observance  of  Sunday  is  made  still 
more  prominent  by  Clement  of  Alexandria,  as 
follows : 

"  And  the  Lord's  day  Plato  prophetically  speaks  of  in 
the  tenth  book  of  the  Repjtblic,  in  these  words :  '  And 
when   seven   days   have   passed  to   each   of  them   in   the 

^  Sabbath  :  An  Examination  of  the  Six  Texts,  p.  274  jrev/.,  London,  1849. 


1 82 


PAGANISM  IN  CHRISTIANITY. 


meadow,  on  the  eighth  they  are  to  set  out  and  arrive  in 
four  days.*  By  the  meadow  is  to  be  understood  the  fixed 
sphere,  as  being  a  mild  and  genial  spot,  and  the  locality  of 
the  pious ;  and  by  the  seven  days  each  motion  of  the 
seven  planets,  and  the  whole  practical  art  which  speeds  to 
the  end  of  rest.  But  after  the  wandering  orbs  the  journey 
leads  to  heaven,  that  is,  to  the  eighth  motion  and  day. 
And  he  says  that  souls  are  gone  on  the  fourth  day,  point- 
ing out  the  passage  through  the  four  elements.  But  the 
seventh  day  is  recognized  as  sacred,  not  by  the  Hebrews 
only,  but  also  by  the  Greeks ;  according  to  which  the 
whole  world  of  all  animals  and  plants  revolve.  Hesiod 
says  of  it : 

"  '  The  first,  and  fourth,  and  seventh  day  were  held  sacred.' 

^'  And  again  : 

"  '  And  on  the  seventh  the  sun's  resplendent  orb.' 

''And  Homer: 

"  '  And  on  the  seventh,  then  came  the  sacred  day.' 

''  And  : 

"  '  The  seventh  was  sacred.* 

''  And  again  : 

"  '  It  was  the  seventh  day,  and  all  things  were  accomplished.' 

*'  And  again  : 

"  '  And  on  the  seventh  morn  we  leave  the  stream  of  Acheron.' 

'*  Callimachus  the  poet  also  writes  : 

"  '  It  was  the  seventh  morn,  and  they  had  all  things  done.' 

^'  And  again  : 

"  '  Among  good  days  is  the  seventh  day,  and  the  seventh  race.' 

^'And: 

"  '  The  seventh  is  among  the  prime,  and  the  seventh  is  perfect.* 


S  UN  DA  Y  OBSER  VANCE.  1 8  3 

^'And: 

"  '  Now  all  the  seven  were  made  in  starry  heaven, 
In  circles  shining  as  the  years  appear.' 

''The  Elegies  of  Solon,  too,  intensely  deify  the  set^enth 
day.  And  how?  Is  it  not  similar  to  Scripture  when  it 
says,  '  Let  us  remove  the  righteous  man  from  us,  because 
he  is  troublesome  to  us  ?  '  When  Plato,  all  but  predicting 
the  economy  of  salvation,  says  in  the  second  book  of  the 
Reptiblie,  as  follows:  'Thus  he  who  is  constituted  just 
shall  be  scourged,  shall  be  stretched  on  the  rack,  shall  be 
bound,  have  his  eyes  put  out ;  and,  at  last,  having  suf- 
fered all  evils,  shall  be  crucified.'  "  ^ 

A  similar  combination  of  pagan  error  and  wild 
speculation  is  found  in  another  of  Clement's  works, 
where  he  discusses  reasons  for  fasting  on  Wednes- 
day and  on  Friday,  and  also  considers  how  one 
may  keep  Sunday.  Writing  of  the  "True  Gnostic," 
Clement  says  : 

"  He  knows  also  the  enigmas  of  the  fasting  of  those 
days — I  mean  the  Fourth  and  the  Preparation.  For  the 
one  has  its  name  from  Hermes,  and  the  other  from  Aph- 
rodite. He  fasts  in  his  life,  in  respect  of  covetousness 
and  voluptuousness,  from  which  all  the  vices  grow.  For 
we  have  already  often  above  shown  the  three  varieties  of 
fornication,  according  to  the  apostle — love  of  pleasure, 
love  of  money,  idolatry.  He  fasts  then,  according  to  the 
law,  abstaining  from  bad  deeds,  and  according  to  the  per- 
fection of  the  Gospel,  from  evil  thoughts.  Temptations 
are  applied  to  him,  not  for  his  purification,  but,  as  we  have 

^  Stromata,  book  v.,  chap.  xiv. 


1 84  PAGANISM  IN  CHRISTIANITY, 

said,  for  the  good  of  his  neighbors,  if,  making  trial  of  toils 
and  pains,  he  has  despised  and  passed  them  by. 

''  The  same  holds  of  pleasure.  For  it  is  the  highest 
achievement  for  one  who  has  had  trial  of  it,  afterwards  to 
abstain.  For  what  great  thing  is  it,  if  a  man  restrains 
himself  in  what  he  knows  not?  He,  in  fulfilment  of  the 
precept  according  to  the  Gospel,  keeps  the  Lord's  day, 
when  he  abandons  an  evil  disposition,  and  assumes  that 
of  the  Gnostic,  glorifying  the  Lord's  resurrection  in  him- 
self. Further  also  when  he  has  received  the  comprehen- 
sion of  scientific  speculation,  he  deems  that  he  sees  the 
Lord,  directing  his  eyes  towards  things  invisible,  although 
he  seems  to  look  on  what  he  does  not  wish  to  look  on  ; 
chastising  the  faculty  of  vision,  when  he  perceives  himself 
pleasurably  affected  by  the  application  of  his  eyes ;  since 
he  wishes  to  see  and  hear  that  alone  which  concerns 
him.'" 

demerit  on  the  Sabbath  Law. 

Prominent  examples  of  paganism  are  found  in 
Clement's  Gnostic  Exposition  of  the  Decalogne. 
Discoursing  upon  the  Fourth  Commandment,  he 
says : 

"  Having  reached  this  point,  we  must  mention  these 
things  by  the  way,  since  the  discourse  has  turned  on  the 
seventh  and  the  eighth.  For  the  eighth  may  possibly 
turn  out  to  be  properly  the  seventh,  and  the  seventh 
manifestly  the  sixth,  and  the  latter  properly  the  Sabbath, 
and  the  seventh  a  day  of  work.  For  the  creation  of  the 
world  was  concluded  in  six  days.     For  the  motion  of  the 

^  Sh'omata,  book  vii.,  chap.  xii. 


SUNDAY  OBSERVANCE.  1 8$ 

sun  from  solstice  to  solstice  is  completed  in  six  months, 
in  the  course  of  which,  at  one  time  the  leaves  fall,  and  at 
another  plants  bud  and  seeds  come  to  maturity.  And 
they  say  that  the  embryo  is  perfected  exactly  in  the  sixth 
month,  that  is,  in  one  hundred  and  eighty  days  in  addition 
to  the  two  and  a  half,  as  Polybus  the  physician  relates  in 
his  book  0)1  the  Eighth  Month,  and  Aristotle  the  philoso- 
pher in  his  book  On  Natiwc.  Hence  the  Pythagoreans, 
as  I  think,  reckon  six  the  perfect  number,  from  the  cre- 
ation of  the  world,  according  to  the  prophet,  and  call  it 
Aleseuthys  and  Marriage,  from  its  being  the  middle  of  the 
even  numbers,  that  is,  of  ten  and  two.  For  it  is  manifestly 
at  an  equal  distance  from  both."  * 

The  next  paragraph  is  too  gross  to  appear  in 
this  place.  Toward  the  close  of  this  learned  (?) 
"exposition,"  Clement  gives  birth  to  the  following 
curious  argument  from  the  Psalms  : 

"  And  the  blessed  David  delivers  clearly  to  those  who 
know  the  mystic  account  of  seven  and  eight,  praising  thus  : 
'  Our  years  were  exercised  like  a  spider.  The  days  of  our 
years  in  them  are  seventy  years  ;  but  if  in  strength,  eighty 
years.  And  that  will  be  to  reign.'  That,  then,  we  may 
be  taught  that  the  world  was  originated,  and  not  suppose 
that  God  made  it  in  time,  prophecy  adds  :  '  This  is  the 
book  of  the  generation,  also  of  the  things  in  them,  when 
they  were  created  in  the  day  that  God  made  heaven  and 
earth.'  For  the  expression,  '  when  they  were  created  '  in- 
timates an  indefinite  and  dateless  production.  But  the 
expression  '  in  the  day  that  God  made,'  that  is,  in  and  by 

'  Stroniata,  book  vii.,  chap.  xvi. 


1 86  PAGANISM  IN  CHRISTIANITY. 

which  God  made  '  all  things,"  and  '  without  which  not 
even  one  thing  was  made,'  points  out  the  activity  exerted 
by  the  Son.  As  David  says,  *  This  is  the  day  which  the 
Lord  hath  made  ;  let  us  be  glad  and  rejoice  in  it ' ;  that 
is,  in  consequence  of  the  knowledge  imparted  by  Him,  let 
us  celebrate  the  divine  festival ;  for  the  Word  that  throws 
light  on  things  hidden,  and  by  whom  each  created  thing 
came  into  life  and  being,  is  called  day.  And  in  fine,  the 
Decalogue,  by  the  letter  Iota,  signifies  the  blessed  name, 
presenting  Jesus,  who  is  the  Word."  ' 

Pagan  nonsense  could  scarcely  go  further,  and 
yet  this  man  wielded  a  prominent  influence  in  de- 
veloping the  doctrine  of  Sunday  Observance. 

Terttdlian  07i  the  Sabbath. 

Tertullian  was  a  prolific  writer,  and  one  not 
noted  for  consistency.  He  taught  the  abolition  of 
the  Sabbath  (see  Against  the  Jews,  chapter  iv.),  and 
refers  to  the  observance  of  Sunday  without  giving 
formal  reasons  therefor.  But  incidental  refer- 
ences which  he  makes  show  how  the  Sunday,  al- 
though it  had  then  come  to  be  called  the  "  Lord's 
Day,"  still  bore  the  heathen  characteristics.  Wit- 
ness the  following  : 

''  The  Holy  Spirit  upbraids  the  Jews  with  their  holy- 
days.  '  Your  Sabbaths,  and  new  moons,  and  ceremonies,' 
says  He,  '  My  soul  hateth.'  By  us,  to  whom  Sabbaths  are 
strange,  and  the  new  moons  and  festivals  formerly  beloved 

^  Slromata,  book  vi.,  chap.  xvi. 


S  UN  DA  V  OBSER  VA  NCE.  1 8  7 

by  God,  the  5(^/?/r;/<i://c?  7}i\\6.  N eiv- Years  -SlwA  Midwinter  s 
festivals  and  Matronalia  are  frequented — presents  come 
and  go — New-Year's  Gifts — games  join  their  noise — ban- 
quets join  their  din  !  Oh,  better  fidehty  of  the  nations 
to  their  own  sect,  which  claims  no  solemnity  of  the 
Christians  for  itself !  Not  the  Lord's  day,  not  Pentecost, 
even  if  they  had  known  them,  would  they  have  shared 
with  us  ;  for  they  would  not  fear  lest  they  would  seem  to 
be  Christians.  We  are  not  apprehensive  least  we  seem  to 
be  heathens  f  If  any  indulgence  is  to  be  granted  to  the 
flesh,  you  have  it.  I  will  not  say  your  own  days,  but 
more  too  ;  for  to  the  heathens,  each  festive  day  occurs  but 
once  annually  ;  you  have  a  festive  day  every  eighth  day. 
Call  out  the  individual  solemnities  of  the  nations  and  set 
them  out  into  a  row,  they  will  not  be  able  to  make  up  a 
Pentecost."  ' 

Here  we  have  the  native  character  of  the  Sun- 
day truly  set  forth  ;  a  day  of  '*  indulgence  to  the 
flesh."  Such  v^as  the  legitimate,  the  unavoidable 
fruitage  of  this  semi-pagan  festivalism,  a  fruitage 
which  poisoned  the  Church  rapidly  and  almost 
fatally. 

It  is  enough  to  add  under  this  head,  that  no 
writer  of  the  first  three  hundred  years  giveSy  or 
atte7npts  to  give,  a  scriptural  reason  for  observing 
Sunday.     There  are  no  such  reasons  to  give. 

^  De  Idolatria,  chap.  xiv. 


CHAPTER  IX. 

STATE    RELIGION    A    PAGAN    INSTITUTION. 

Christ's  Attitude  toward  the  State — The  Roman  Conception  of  Religion 
as  a  Department  of  the  State — Roman  Civil  Law  Created  and  Regulated 
All  Religious  Duties — Effect  of  the  Pagan  Doctrine  of  Religious  Syncre- 
tism on  Christianity — The  Emperor  a  Demi-God,  Entitled  to  Worship, 
and,  ex  officio,  the  Supreme  Authority  in  Religion — The  Deep  Corruption 
of  Roman  Morals  and  Social  Life  under  Pagan  State  Religion. 

THREE  fundamental  points  at  which  Christi- 
anity was  corrupted  by  heathenism  have 
been  examined.  It  remains  to  consider  another 
which  was  not  less  fundamental,  and  has  not  been 
less  persistent — viz.,  the  Union  of  Christianity 
with  the  State. 

Christ's  Attitude    Toward  the  State. 

Christ  taught  the  infinite  wo^th  of  man  as  an  in- 
dividual. The  divine  priesthood  of  every  believer 
in  Christ,  and  his  absolute  spiritual  kingship  over 
himself,  under  God,  is  a  fundamental  doctrine  of 
the  Gospel.  On  such  a  platform,  Christ  pro- 
claimed the  absolute  separation  of  Church  and 
State.  "  My  kingdom  is  not  of  this  world  "  was 
the  keynote  In    His   proclamation.      His  kingdom 


STATE  RELIGION  A   PAGAN  INSTITUTION.        1 89 

knew  neither  Jew  nor  Greek,  Roman  nor  Egyptian, 
bondman  nor  freeman.  Ethnic  distinctions  and 
lines  of  caste  were  unknown  to  the  world's  Re- 
deemer. Wherever  a  heart  bowed  in  simple  faith 
and  loyal  obedience,  there  Christ's  kingdom  was 
set  up.  Placed  alongside  the  state-church  theory 
of  Rome,  the  doctrine  of  Christ's  kingdom  was 
noonday  by  the  side  of  midnight.  It  was  a 
diamond  among  pebbles.  It  was  the  proclama- 
tion of  a  brotherhood  all-embracing  and  eternal. 
This  kingdom  rendered  unto  Caesar  the  little  that 
was  due  him,  and  demanded  the  fullest  and  highest 
allegiance  to  the  invisible  but  not  unknown  God. 
It  sought  only  simple  protection  from  the  civil 
power,  and  patiently  suffered  wrong,  even  unto 
death,  when  this  was  denied.  Such  a  kingdom 
found  its  first  adherents  amono-  those  who  were 
least  entangled  in  the  meshes  of  the  state  religions, 
and  whose  hearts  opened  most  loyal  to  the  one 
God,  and  His  Son,  the  Christ.  These  were  natu- 
rally the  common  people,  who  heard  gladly,  and 
entered  joyfully  into  the  heavenly  citizenship. 
Thus  the  Church  of  Christ,  like  Himself,  was 
born  among  the  lowly,  and  wholly  independent  of 
the  state.  Such  a  spiritual  kingdom  could  not  be 
brought  under  the  control  of  the  civil  power,  and 
that  a  pagan  power,  without  being  corrupted, 
if  not  destroyed. 


190  PAGANISM  IN  CHRISTIANITY. 

Ronta?i    Conception   of  Religio7i. 

The  reader  will  be  better  prepared  to  understand 
how  Christianity  became  corrupted  along  this  line^ 
by  considering  the  genius  of  the  Roman  nation, 
and  its  conception  of  religion.  The  idea  of  law 
as  the  embodiment  of  absolute  power  pervaded 
the  Roman  mind.  Men  were  important  only  as 
citizens.  Separate  from  the  state,  man  was  noth- 
ing. *'  To  be  a  Roman,  was  greater  than  a  king." 
Every  personal  right,  every  interest  was  sub- 
servient to  the  state.  This  conception  of  power 
was  the  source  of  Roman  greatness,  prowess,  and 
success.  It  conscripted  the  legions,  conquered  the 
world,  and  made  all  roads  lead  to  Rome.  Previous 
to  Christianity,  all  religion  was  ethnic.  To  the 
Roman,  religion  was  a  part  of  the  civil  code.  It 
was  a  system  of  contracts  between  men  and  the 
gods,  through  the  civil  law.  The  head  of  the 
State  was,  ex  officio,  the  head  of  the  Department 
of  Religion.  There  was  no  place  in  heathen 
theories  for  the  Gospel  idea  of  the  Church. 

Speaking  on  this  point,  Dr.  Schaff  says  : 

'*  Of  a  separation  of  religion  and  politics,  of  the  spiritual 
power  from  the  temporal,  heathen  antiquity  knew  noth- 
ing, because  it  regarded  religion  itself  only  from  a  natural 
point  of  view,  and  subjected  it  to  the  purposes  of  the  all- 
ruling  state,  the  highest  known  form  of  human  society. 


STATE   RELIGION  A    PAGAN  INSTITUTION.        I9I 

The  Egyptian  kings,  as  Plutarch  tells  us,  were  at  the 
same  time  priests,  or  were  received  into  the  priesthood  at 
their  election.  In  Greece  the  civil  magistrate  had  super- 
vision of  the  priests  and  sanctuaries.  In  Rome,  after  the 
time  of  Numa,  this  supervision  was  intrusted  to  a  senator, 
and  afterward  united  with  the  imperial  office.  All  the 
pagan  emperors,  from  Augustus  to  Julian  the  Apostate, 
were  at  the  same  time  supreme  pontiffs  (Pontifices  Maximi), 
the  heads  of  the  state  religion,  emperor-popes.  As  such 
they  could  not  only  perform  all  priestly  functions,  even 
to  offering  sacrifices,  when  superstition  or  policy  prompted 
them  to  do  so,  but  they  also  stood  at  the  head  of  the 
highest  sacerdotal  college  (of  fifteen  or  more  Pontifices), 
which  in  turn  regulated  and  superintended  the  three 
lower  classes  of  priests  (the  Epulones,  Quindecemviri, 
and  Augures),  the  temples  and  altars,  the  sacrifices,  divi- 
nations, feasts  and  ceremonies,  the  exposition  of  the 
Sibylline  books,  the  calendar,  in  short,  all  public  wor- 
ship, and  in  part  even  the  affairs  of  marriage  and  in- 
heritance." ' 

That  Christianity  must  needs  become  paganized 
if  it  became  a  religion  of  the  state,  is  shown  further 
by  the  following,  from  an  editor  of  Jttstinia^i  s 
Institutes  : 

*'  What  was  most  peculiar  in  the  religion  of  Rome  was 
its  intimate  connection  with  the  civil  polity.  The  heads 
of  religion  were  not  a  priestly  caste,  but  were  citizens,  in 
all  other  respects  like  their  fellows,  except  that  they  were 
Invested  with  peculiar  sacred  offices.     The  king  was  at 

'  Church  History,  vol.  iii.,  pp.  131,  132,  New  York,  1884. 


192  PAGANISM  IN   CHRISTIANITY. 

the  head  of  the  rehgious  body,  and  beneath  him  were 
augurs  and  other  functionaries  of  the  ceremonies  of  re- 
hgion.  The  whole  body  of  the  popidus  had  a  place  in  the 
religious  system  of  the  state.  The  mere  fact  of  birth  in 
one  oit\\cfamilice  forming  part  of  ^  gois  gave  admittance 
to  a  sacred  circle  which  was  closed  to  all  besides.  Those 
in  this  circle  were  surrounded  by  religious  ceremonies 
from  their  cradle  to  their  grave.  Every  important  act  of 
their  life  was  sanctioned  by  solemn  rites.  Every  division 
and  subdivision  of  the  state  to  which  they  belonged  had 
its  own  peculiar  ceremonies.  The  individual,  the  family, 
the  geits,  were  all  under  the  guardianship  of  their  re- 
spective tutelar  deities.  Every  locality  with  which  they 
were  familiar  was  sacred  to  some  patron  god.  The  calen- 
dar was  marked  out  by  the  services  of  religion.  The 
pleasure  of  the  gods  arranged  the  times  of  business  and 
leisure ;  and  a  constantly  superintending  Providence 
watched  over  the  councils  of  the  state,  and  showed,  by 
signs  which  the  wise  could  understand,  approval  or  dis- 
pleasure of  all  that  was  undertaken."  ' 

The  fundamental  difference  between  New  Testa- 
ment Christianity  and  the  Roman  idea  of  religion 
is  further  shown  by  the  following  from  Reville  and 
Tiele  : 

Reville  says : 

''  In  Rome  religious  tradition  was  an  affair  of  the  state, 
like  the  priesthood  itself.  The  senate  was  by  right  its  guar- 
dian.    That  body  legislated  for  religion  as  for  everything 

'  The  InstiUites  of  Jtistinian,  by  Thomas  Collett  Bandars,  Oxford,  Eng., 
Introduction,  p.  4,  Chicago,  1876. 


STATE  RELIGION  A    PAGAN  INSTITUTION.         1 93 

else  ;  and  when  the  Greco-Roman  paganism  persecuted,  it 
did  so  from  essentially  political  motives." 

TiELE  says  : 

''  Much  greater  weight  was  attached  by  the  practical 
Roman  to  the  cultus  than  to  the  doctrines  of  religion. 
This  was  the  one  point  of  supreme  importance  ;  in  his 
view  the  truly  devout  man  was  he  who  punctually  per- 
formed his  religious  obligations,  who  was  pious  according 
to  law.  There  was  a  debt  to  be  paid  to  the  gods,  which 
must  be  discharged,  but  it  was  settled  if  the  letter  of  the 
contract  was  fulfilled,  and  the  symbol  was  given  in  place 
of  the  reality.  The  animistic  conception  that  the  gods 
might  be  employed  as  instruments  for  securing  practical 
advantages,  lies  at  the  basis  of  the  whole  Roman  cultus. 
In  the  earliest  times,  therefore,  it  was  quite  simple,  so  far 
as  regards  the  absence  of  images  or  temples,  but  it  was  at 
the  same  time  exceedingly  complicated  and  burdened 
with  all  kinds  of  ceremonies  and  symbolic  actions,  and 
the  least  neglect  destroyed  the  efficacy  of  the  sacrifice. 
This  necessitated  the  assistance  of  priests  acquainted  with 
the  whole  ritual,  not  to  serve  as  mediators,  for  the  ap- 
proach to  the  deity  was  open  to  all,  but  to  see  that  pious 
action  failed  in  no  essential  element.  .  .  .  "Everything 
was  regulated  with  precision  by  the  government,  and  the 
fact  that  the  highest  of  the  priests  was  always  under  the 
control  of  the  state,  prevented  the  rise  of  a  priestly  su- 
premacy, the  absence  of  which  in  Greece  was  due  to  other 
causes  ;  but  the  consequence  was  that  the  Roman  religion 
remained  dry  and   formal  and  was  external  rather  than 

"^Prolegomena  of  the  History  of  Religions,  by  Albert  Reville,  D.D.,  p. 
i6g,  London,  1884. 


194  PAGANISM  IN  CHRISTIANITY. 

inward.  Even  the  purity  {castitas)  on  which  great  stress 
was  laid,  was  only  sacerdotal,  and  was  attained  by  lustra- 
tion, sprinkling,  and  fumigation,  and  the  great  value  at- 
tached to  prayer,  so  that  a  single  error  had  to  be  atoned 
for  as  a  neglect,  had  its  basis  in  the  superstitious  belief 
that  it  possessed  a  high  magic  power."  ^ 

Religious  Syncretism. 

The  prevailing  tendency  to  religious  syncretism 
in  the  Roman  empire  paved  the  way  for  corrupt- 
ing Christianity  by  union  with  the  State. 

The  doctrine  of  courtesy  in  religious  matters  had 
risen  in  the  Roman  mind,  to  a  theory  of  religious  syn- 
cretism, which  offered  recognition  to  other  religions 
outside  the  Roman.  The  religions  of  the  Orient 
and  of  Egypt  already  had  a  place  and  protection 
at  Rome.  These,  like  the  citizens  of  the  lands 
whence  they  came,  were  taken  in  charge  by 
the  laws  of  the  Mistress  of  the  World.  By  the 
opening  of  the  fourth  century,  Christianity  had 
gained  such  influence  and  standing  that,  although 
it  had  no  claims  as  an  ethnic  religion,  it  was  too 
promising  a  waif  to  be  longer  unnoticed.  The 
great  empire  was  conscious  of  present  decline  and 
coming  decay.  New  blood  was  an  imperative  ne- 
cessity ;  perhaps  this  new  religion,  that  had  given 

'^Outlines  of  the  History  of  Religions,     C.  P.   Tide,  Boston,    1877,  pp. 
237,  238. 


STATE   RELIGION  A    PAGAN  INSTITUTION.        195 

such    power  of  endurance    to    its  votaries,  would 
furnish  the  needful  help. 

This  recognition,  at  first,  was  not  in  any  true 
sense  toleration,  nor  a  full  recognition  of  the  free- 
dom of  conscience.  It  was  rather  such  recognition 
as  the  foreman  gives  to  the  apprentice  :  "  Come  in 
and  show  what  you  can  do."  In  this  recognition 
Rome  adopted  no  new  policy,  neither  gave  evi- 
dence of  any  genuine  faith  in  Apostolic  Christianity. 
As  late  as  321  a.d.,  not  more  than  one-twentieth 
part  of  the  people  were  Christians  ;  and  Constantine, 
erroneously  called  "  The  first  Christian  emperor," 
did  not  make  an  open  confession  of  Christianity, 
until  he  lay  on  his  death-bed  in  337  a.d.  Chris- 
tianity was  taken  under  the  protection  of  the 
empire,  to  be  cared  for  and  controlled  according 
to  the  genius  of  Roman  history  and  Roman  law. 
The  '*  Christian  emperors,"  from  Constantine  to 
Gratian  (312-383),  retained  the  title  of  "  Ponti- 
fex  Maximus."  The  visiting  of  heathen  temples 
for  religious  purposes,  and  the  performance  of 
heathen  rites  in  private,  were  not  prohibited  by 
imperial  law  until  391-393  a.d.  by  Theodosius.  Nor 
were  these  laws  then  enforced  where  the  heathen 
element  was  in  the  ascendency.  Theodosius  him- 
self was  not  deemed  an  enemy  of  the  old  religion  ; 
he  stood  in  such  favor  that  the  senate  enrolled  him 
among  the  gods,  after  his  death,  in  395  a.d. 


196  PAGANISM  IN  CHRISTIANITY. 

Instead  of  developing  normally,  after  the  simple 
New  Testament  model,  the  Roman  church  was  mod- 
elled largely  after  the  Roman  empire.  The  union 
once  begun,  political  intrigue  and  religious  degen- 
eracy followed  in  rapid  succession.  All  civil  legis- 
lation in  matters  of  religion  pushes  the  divine 
authority  aside,  and  substitutes  the  human.  This 
creates  conscience.  If  at  all,  toward  the  state  alone, 
and  so  remains  on  heathen  ground. 

Thus,  by  descending  from  the  high  ground  of 
the  Apostolic  period,  from  the  Immediate  control 
and  direction  of  the  Holy  Spirit,  to  the  control  of 
a  heathen  state-system,  and  being  already  weak- 
ened by  the  false  philosophies  which  had  driven 
out  the  authority  of  the  Word,  Christianity  was 
turned  far  away  from  Its  true  status  and  character. 
The  legislation  which  followed,  concerning  festi- 
vals, ceremonies,  and  doctrines,  was  a  medley  of 
paganism  and  Christianity,  truth  and  error,  widely 
removed  from  the  Sermon  on  the  Mount,  and  the 
epistles  of  Paul.  The  kernel  of  Papal  error,  and 
the  fountain  which  was  the  source  of  the  Dark 
Ages,  are  both  Involved  In  the  fundamental  per- 
versions of  Apostolic  Christianity. 

Since  the  emperor  was,  ex  officio,  the  head  of  the 
Department  of  Religion,  It  was  comparatively 
easy  to  accomplish  the  amalgamation  of  the  differ- 
ent systems.      Gibbon  gives  an   outline  picture  of 


STATE   RELIGION-  A    PAGAN  INSTITUTION.         1 97 

this  tendency  as  it  prevailed  during  the  third  cen- 
tury. It  was  the  more  destructive  to  Christianity 
because  of  the  degraded  character  of  the  emperors 
and  those  who  controlled  the  public  life  of  the 
empire.  The  emperor  of  whom  Gibbon  writes 
below,  is  described  by  Schaff  as  follows  : 

''  The  abandoned  youth  El-Gabal,  or  Heliogabalus(2i8- 
222),  who  polluted  the  throne  by  the  blackest  vices  and 
follies,  tolerated  all  the  rehgions  in  the  hope  of  at  last 
merging  them  in  his  favorite  Syrian  worship  of  the  sun^ 
with  its  abominable  excesses.  He  himself  was  a  priest  of 
the  god  of  the  sun,  and  thence  took  his  name. 

''  His  far  more  worthy  cousin  and  successor,  Alexander 
Severus  (222-235),  ^^^^^  addicted  to  a  higher  kind  of  relig- 
ious eclecticism  and  syncretism,  a  pantheistic  hero-worship. 
He  placed  the  busts  of  Abraham  and  Christ  in  his  do- 
mestic chapel,  with  those  of  Orpheus,  ApoUonius  of 
Tyana,  and  the  better  Roman  emperors,  and  had  the 
Gospel  rule,  '  As  ye  would  that  men  should  do  to  you, 
do  ye  even  so  to  them,'  engraven  on  the  walls  of  his 
palace  and  on  public  monuments.  His  mother,  Julia 
Mammaea,  was  a  patroness  of  Origen." 

Gibbon  says  of  this  period  : 

**  The  sun  was  worshipped  at  Emesa,  under  the  name 
of  Elagabalus,  and  under  the  form  of  a  black  conical  stone, 
which,  as  it  was  universally  believed,  had  fallen  from 
heaven  on  that  sacred  place.  To  this  protecting  deity 
Antoninus,  not  without  some  reason,  ascribed  his  eleva- 

^  Schaff,  History  of  the  Christian  Churchy  vol.  ii.,  pp.  58,  59. 


198  PAGANISM  IN-  CHRISTIANITY. 

tion  to  the  throne.  The  display  of  superstitious  grati- 
tude was  the  only  serious  business  of  his  reign.  The 
triumph  of  the  god  of  Emesa  over  all  the  religions  of  the 
earth,  was  the  great  object  of  his  zeal  and  vanity  ;  and 
the  appellation  of  Elagabalus  (for  he  presumed,  as  pontiff 
and  favorite  to  adopt  that  sacred  name)  was  dearer  to  him 
than  all  the  titles  of  Imperial  greatness.  In  a  solemn 
procession  through  the  streets  of  Rome,  the  way  was 
strewed  with  gold-dust ;  the  black  stone,  set  in  precious 
gems,  was  placed  on  a  chariot,  drawn  by  six  milk-white 
horses,  richly  caparisoned.  The  pious  emperor  held  the 
reins,  and  supported  by  his  ministers,  moved  slowly  back- 
wards, that  he  might  perpetually  enjoy  the  felicity  of  the 
divine  presence.  In  a  magnificent  temple  raised  on  the 
Palatine  Mount,  the  sacrifices  of  the  god  Elagabalus  were 
celebrated  with  every  circumstance  of  cost  and  solemnity. 
The  richest  wines,  the  most  extraordinary  victims,  and 
the  rarest  aromatics,  were  profusely  consumed  on  his  altar. 
Around  the  altar,  a  chorus  of  Syrian  damsels  performed 
their  lascivious  dances  to  the  sound  of  barbarian  music, 
whilst  the  gravest  personages  of  the  state  and  army, 
clothed  in  long  Phcenician  tunics,  officiated  in  the  meanest 
functions,  with  affected  zeal  and  secret  indignation. 

"To  this  temple,  as  to  the  common  center  of  religious 
worship,  the  Imperial  fanatic  attempted  to  remove  the 
Ancilia,  the  Palladium,  and  all  the  sacred  pledges  of  the 
faith  of  Numa.  A  crowd  of  inferior  deities  attended  in 
various  stations  the  majesty  of  the  god  of  Emesa;  but  his 
court  was  still  imperfect,  till  a  female  of  distinguished 
rank  was  admitted  to  his  bed.  Pallas  had  been  first 
chosen  for  his  consort ;  but,  as  it  was  dreaded  lest  her 
warlike  terrors  might  affright  the  soft  delicacy  of  a  Syrian 


STATE  RELIGIOiV  A    PAGAN  INSTITUTION.        1 99 

deity,  the  Moon,  adored  by  the  Africans  under  the  name 
of  Astarte,  was  deemed  a  more  suitable  companion  for 
the  Sun.  Her  image,  with  the  rich  offerings  of  her  temple 
as  a  marriage  portion,  was  transported  with  solemn  pomp 
from  Carthage  to  Rome,  and  the  day  of  these  mystic  nup- 
tials was  a  general  festival  in  the  capital  and  throughout 
the  empire." ' 

Elagabalus  reigned  from  218  to  222  a.d.  The 
foregoing  facts  show  that  the  empire  was  practi- 
cally prostituted,  and  given  over  to  the  lowest 
forms  of  sun-worship  during  his  reign.  It  was 
the  triumph  of  Orientalism  in  the  West.  The 
same  devotion  to  sun-worship  appears  in  other  em- 
perors, toward  the  close  of  the  third  century. 

Aurelian  reigned  from  270  to  276  a.d.  Speak- 
ing of  the  magnificent  ''  Triumph  "  of  this  emperor 
in  274  A.D.,  Gibbon  says  : 

''  So  long  and  so  various  was  the  pomp  of  Aurelian's 
triumph,  that,  although  it  opened  with  the  dawn  of  day, 
the  slow  majesty  of  the  procession  ascended  not  the  Capi- 
tol before  the  ninth  hour ;  and  it  was  already  dark  when 
the  emperor  returned  to  the  palace.  The  festival  was 
protracted  by  theatrical  representations,  the  games  of  the 
circus,  the  hunting  of  wild  beasts,  combats  of  gladiators, 
and  naval  engagements.  Liberal  donatives  were  dis- 
tributed to  the  army,  and  people,  and  several  institutions 
agreeable  or  beneficial  to  the  city,  contributed  to  per- 
petuate the  glory  of  Aurelian. 

^  Decline,  etc.,  vol.  i.,  pp.  170,  171,  New  York,  18S3. 


200  PAGANISM  IN  CHRISTIANITY. 

*'  A  considerable  portion  of  his  oriental  spoils  was  con- 
secrated to  the  gods  of  Rome  ;  the  Capitol,  and  every 
other  temple,  glittered  with  the  offerings  of  his  ostenta- 
tious piety;  and  the  temple  of  the  Sun  alone  received 
above  fifteen  thousand  pounds  of  gold.  This  last  was  a 
magnificent  structure,  erected  by  the  emperor  on  the  side 
of  the  Quirinal  hill,  and  dedicated,  soon  after  the  triumph, 
to  that  deity  whom  Aurelian  adored  as  the  parent  of  his 
life  and  fortunes.  His  mother  had  been  an  inferior  priestess 
in  a  chapel  of  the  Sun  ;  a  peculiar  devotion  to  the  god  of 
Light  was  a  sentiment  which  the  fortunate  peasant  im- 
bibed in  his  infancy  ;  and  every  step  of  his  elevation, 
every  victory  of  his  reign,  fortified  superstition  by  grati- 
tude."' 

Speaking  of  Diocletian,  who  reigned  from  284 
to  305,  MiLMAN  says : 

'*  Diocletian  himself,  though  he  paid  so  much  deference 
to  the  older  faith  as  to  assume  the  title  of  Jovius,  as  be- 
longing to  the  Lord  of  the  world,  yet,  on  his  accession, 
when  he  would  exculpate  himself  from  all  concern  in  the 
murder  of  his  predecessor  Numerian,  appealed  in  the  face 
of  the  army  to  the  all-seeing  deity  of  the  sun.  It  is  the 
oracle  of  Apollo  of  Miletus,  consulted  by  the  hesitating 
emperor,  which  is  to  decide  the  fate  of  Christianity. 
The  metaphorical  language  of  Christianity  had  uncon- 
sciously lent  strength  to  this  new  adversary ;  and,  in 
adoring  the  visible  orb,  some,  no  doubt,  supposed  that 
they  were  not  departing  far  from  the  worship  of  the 
'*  Sun  of  Righteousness." 

^  Ibid.,  vol.  i.,  p.  361. 


STATE   RELIGION  A    PAGAN  INSTITUTION.        201 

In  a  foot-note,  Milman  quotes  : 

''  Hermogenes,  one  of  the  older  heresiarchs,  applied  the 
text,  '  He  has  placed  his  tabernacle  in  the  sun,'  to  Christy 
and  asserted  that  Christ  had  put  off  his  body  in  the  sun."  ' 

Dr.  Geikie  touches  the  point,  and  shows  In  a  few 
words  how  Christianity  yielded  to  paganism  and 
its  corrupting  results  ;  he  says  : 

''  Helios,  the  sun,  was  the  great  object  of  worship,  and 
so  deep-rooted  was  this  idolatry  that  the  early  Christian 
missionaries  knew  no  other  way  of  overthrowing  it  than 
by  changing  it  into  the  name  of  Elias,  and  turning  the 
temples  into  churches  dedicated  to  him.""^ 

Two  Important  factors  touching  the  union  of 
Christianity  and  the  state  are  now  before  the 
reader. 

1.  Under  the  Roman  empire  all  recognized  re- 
ligions were  controlled  by  the  civil  law.  The  per- 
secution of  Christians  was  based  upon  the  idea 
that  their  worship  was  illegal ;  or  rather  that  their 
refusal  to  worship  the  national  gods,  according  to 
the  legal  culhcs,  was  an  offence  against  the  com- 
monwealth. 

2.  Sun-worship  in  its  higher  and  lower  forms  was 
the  prevailing  and  popular  cult  at  Rome  In  the 
third    and    fourth    centuries    of    Christian  history. 

^  Hist.  Christiafiiiy,  book  ii.,  chap.  ix. 

^  Life  and  Words  of  Christ,  vol.  i.,  pp.  53,  54.     Appleton  &  Co.,  1883. 


202  PAGANISM  IN  CHRISTIANITY. 

The  emperors  were  devotees  of  this  cult.  It  was 
therefore  a  foregone  necessity  that  when  Chris- 
tianity grew  strong  enough  to  be  entitled  to  recog- 
nition rather  than  persecution,  it  should  be  adopted 
by  the  state,  and  further  commingled  with  the  pre- 
vailing sun-worship.  The  next  chapter  will  show 
how  this  was  accomplished. 


CHAPTER  X. 

THE    CONTROL    OF    CHRISTIANITY    BY    THE    STATE 
UNDER    CONSTANTINE    AND    HIS    SUCCESSORS. 

A  New  Epoch  in  the  Paganizing  of  Christianity — Paganism  Seeking  a  New 
God,  Strong  enough  to  Save  the  Empire — Constantine  not  a  "  Christian 
Emperor,"  but  Superstitious,  Time-Serving,  and  Ambitious — Murdering 
his  Kindred  while  Promoting  Christianity  as  a  rising  Political  Influence 
— Seeking  Christianity  mainly  for  Ambitious  Ends — Professing  Christi- 
anity only  on  his  Death-Bed — Making  the  Most  of  Both  Worlds — Con- 
stantine Corrupted  and  Perverted  Christianity  More  than  he  Aided  it. 

THE  opening  of  the  fourth  century  marks  a 
new  era  In  the  process  by  which  paganism 
poisoned  Christianity,  by  applying  to  it  the  pagan 
theory  set  forth  in  the  last  chapter.  Though 
sadly  weakened  and  corrupted  by  these  influences, 
Christianity  was  a  growing  power  in  the  empire. 
On  the  other  hand,  paganism  was  declining,  and 
the  fortunes  of  the  disintegrating  empire  seemed 
to  be  going  down  with  the  national  religious  cult. 
Pagan  superstition  looked  upon  all  the  fortunes 
of  the  empire  as  the  direct  work  of  the  gods,  and 
as  misfortunes  piled  up  around  the  empire,  it  was 
natural  to  think  that  the  old  gods  were  deserting 
it,  and  that  new  gods  must  be  sought.     When  the 

203 


204  PAGANISM  IN   CHRISTIANITY. 

empire  became  subdivided  under  different  rulers, 
the  rivalry  between  them,  and  the  varying  success 
which  attended  the  efforts  of  each,  naturally 
associated  success  and  failure  with  the  gods  to 
whom  each  was  devoted.  The  firmness  of  the 
Christians  under  persecution  was  looked  upon  by 
the  pagans  as  evidence  that  the  Christian's  God 
had  great  power  to  help  those  who  worshipped 
him.  In  this  way  many  were  brought  to  consider 
the  idea  of  adding  this  God  to  the  catalogue  of 
those  whom  they  already  worshipped. 

The  severe  edicts  of  Diocletian  against  the 
Christians,  issued  in  303  a.d.,  spread  desolation  far 
and  wide.  In  Gaul,  Britain,  and  Spain,  where  Con- 
stantius  Chlorus  and  Constantine  his  son  reigned, 
the  edict  was  tamely  enforced,  they  preferring 
to  favor  the  Christians.  The  bitterness  of  the 
persecutions  in  other  parts  of  the  empire  inflamed 
the  zeal  of  Christians,  and  martyrdom  was  sought 
by  many,  not  so  much  from  calm  faith  as  from 
fanatical  zeal.^  This  cruel  persecution  was  the  last 
direct  effort  of  paganism  to  destroy  Christianity 
by  the  sword.  The  fortunes  which  befell  the 
leaders  in  the  persecution  increased  superstitious 
regard  for  the  God  of  the  martyrs,  who  was 
thought  to  be  like  the  gods  of  the  pagans,  only 
more  powerful. 

'  See  Schaff,  vol.  ii.,  chap.  64  ff. 


CONTROL    OF   CHRISTIANITY  BY    THE    STATE.     205 

Galerius,  who  was  the  leader  in  the  horrid  work, 
being  striken  by  a  terrible  disease,  was,  overcome 
with  fear,  and,  in  connection  with  Constantine  and 
Licinius,  ordered  the  persecutions  to  cease,  by  an 
edict  in  311  a.d.  This  edict  was  to  the  effect  that 
since  punishment  had  not  reclaimed  the  Christians, 
they  might  now  hold  their  assemblies,  providing 
they  did  not  disturb  the  order  of  the  state.  The 
real  animus  of  the  edict  is  seen  in  its  closing  words, 
in  which  Galerius  suQrcrested  that  ''  after  this  mani- 
festation  of  grace.  Christians  ought  to  pray  to 
their  God  for  the  welfare  of  the  Emperors  and  of 
the  State."  Constantine  attributed  the  military 
success  which  finally  made  him  sole  ruler  in  323 
A.D.  to  the  help  of  the  Christians'  God.  All 
parties  looked  upon  the  issue  as  a  political  struggle 
between  Jupiter  and  Jehovah,  in  which  the  latter 
was  victorious. 

BoissiER,  a  late,  learned  French  writer,  says  : 

''  Constantine  recalled  that  of  all  the  princes  that  he  had 
known,  the  only  one  who  had  lived  prosperously,  without 
eclipse,  was  his  father  Constance,  who  had  protected  the 
Christians ;  while  nearly  all  those  who  had  persecuted 
them  had  ended  their  lives  miserably."  ' 

•  La  Fin  dii  Paganis>ne  :  Etude  sur  les  Dernieres  Luttes  Religieuses  en 
Occident,  au  Quatrieme  Siecle.  Par  Gaston  Boissier,  de  I'Academie 
Francaise,  et  de  I'Academie  des  Inscriptions  et  Belles  Lettres.  Tome 
premier,  p.  28,  Paris  1891. 


206  PAGANISM  IN   CHRISTIANITY. 

Character  of  Constantine. 

Constantine  has  been  called  the  ''first  Christian 
Emperor";  how  unjustly  will  be  seen  in  what 
follows.  In  a  certain  sense,  Christianity  ascended 
the  throne  of  the  Caesars  with  Constantine.  It 
was  a  political  triumph,  but  a  spiritual  defeat. 
That  we  may  the  better  understand  the  case,  the 
reader  needs  to  look  carefully  into  the  character 
of  this  first  representative  of  the  pagan  state- 
church  policy,  and  of  the  subordinating  of  Chris- 
tianity to  the  political  power.  The  reader  will  be 
permitted  to  make  this  survey  mainly  through  the 
eyes  of  other  writers,  which  I  think  will  be  more 
satisfactory  than  any  picture  that  I  might  draw. 

KiLLEN  thus  summarizes  the  character  of  Con- 
stantine : 

''  The  personal  conduct  of  Constantine  in  advanced  life 
did  not  exhibit  Christianity  as  a  religion  fitted  to  effect 
a  marked  improvement  in  the  spirit  and  character.  In 
A.D.  326,  he  put  to  death  his  son  Crispus,  a  youth  of  the 
highest  promise,  who  had  in  some  way  disturbed  his  sus- 
picious temper.  His  nephew  Licinius  and  his  own  wife 
Fausta  shared  the  same  fate.  His  growing  passion  for 
gaudy  dress  betrayed  pitiable  vanity  in  an  old  man  of 
sixty ;  and  towards  the  end  of  his  reign,  the  general  ex- 
travagance of  his  expenditure  led  to  an  increase  of  taxa- 
tion of  which  his  subjects  complained.  He  desired  to  be 
a  dictator  of  the  Church,  rather  than  a  disciple  ;  and 
with  a  view  to  share  its  privileges  without  submitting  to 


CONTROL    OF   CHRISTIANITY  BY   THE    STATE.     20/ 

its  discipline,  deferred  his  baptism  until  the  near  approach 
of  death.  He  then  received  the  ordinance  from  the  Arian 
bishop  of  Nicomedia. 

*'  The  defects  in  the  religious  character  of  Constantine 
greatly  impaired  his  moral  influence.  Though  he  did 
much  to  promote  the  extension  of  the  visible  Church,  his 
reign  forms  an  era  in  the  history  of  ecclesiastical  corrupt- 
tion.  His  own  Christianity  was  so  loose  and  accommo- 
dating that  it  seemed  to  consist  chiefly  in  the  admiration 
of  a  new  ritual  ;  and  the  courtiers  who  surrounded  him 
and  who  complimented  him  by  the  adoption  of  his  creed^ 
seldom  seemed  to  feel  that  it  taught  the  necessity  of  per- 
sonal reformation.  All  at  once,  the  profession  of  the 
Gospel  became  fashionable  ;  crowds  of  merely  nominal 
converts  presented  themselves  at  the  baptismal  font ;  and 
many  even  entered  the  clerical  ofifice  who  had  no  higher 
object  in  view  than  an  honorable  or  a  lucrative  position. 
Ecclesiastical  discipline  was  relaxed  ;  and  that  the  hea- 
then might  be  induced  to  conform  to  the  religion  of 
the  emperor,  many  of  their  ceremonies  were  introduced 
into  the  worship  of  the  Church.  The  manner  in  which 
Constantine  intermeddled  with  ecclesiastical  affairs  was 
extremely  objectionable.  He  undertook  not  only  to 
preach,  but  also  to  dicate  to  aged  and  learned  ministers. 
Had  any  other  individual  who  had  never  been  baptized 
appeared  in  the  Nicene  synod,  and  ventured  to  give 
counsel  to  the  assembled  fathers,  he  would  have  been 
speedily  rebuked  for  his  presumption  ;  but  all  were  so 
delighted  to  see  a  great  prince  among  them,  that  there 
was  a  general  unwillingness  to  challenge  his  intrusion. 
He  sometimes  indeed  declared,  that  he  left  spiritual 
matters  to  Church  courts  ;  but  his  conduct  demonstrated 


208  PAGANISM  IN  CHRISTIANITY. 

how  little  he  observed  such  an  arrangement.  He  con- 
vened synods  by  his  own  authority ;  took  a  personal 
share  in  their  discussions ;  required  their  members  to 
appear  before  him,  and  submit  their  proceedings  to  his 
review ;  and  inflicted  on  them  civil  penalties  when  their 
official  acts  did  not  meet  his  approval.  Had  Constantine 
given  his  sanction  and  encouragement  to  the  Church,  and 
yet  permitted  her  to  pursue  her  noble  mission  in  the  full 
enjoyment  of  the  right  of  self  government,  he  might  have 
contributed  greatly  to  promote  her  safe  and  vigorous 
development ;  but  by  usurping  the  place  of  her  chief 
ruler,  and  bearing  down  with  the  weight  of  the  civil 
power  on  all  who  refused  to  do  his  pleasure,  he  secularized 
her  spirit,  robbed  her  of  her  freedom,  and  converted  her 
■divine  framework  into  a  piece  of  political  machinery."  ' 

Rev.  E.  Edwin  Hall,  who  was  for  many  years 
chaplain  of  the  American  Legation  at  Rome,  Italy, 
also  chaplain  of  the  American  Church  at  Florence, 
made  a  careful  study  of  the  early  history  and  of 
the  modern  characteristics  of  Roman  Catholicism. 
In  July,  1889,  a  paper  from  his  pen  was  published 
in  the  Outlook,  a  Sabbath  quarterly  from  which  the 
following  is  taken  : 

''  Soon  after  the  so-called  conversion  of  Constantine, 
when  he  became  sole  emperor,  the  Church  entered  on  its 
apostasy  from  the  primitive  simplicity  and  purity  which 
marked  its  earlier  history.  Pagans  in  vast  multitudes 
pressed  into  the  Christian   fold,  bringing  with  them  old 

'  The  Old  Catholic  Church,  etc.,  by  W.  D.  Killen,  D.D.,  pp.  70-72, 
Edinburgh,  1871. 


CONTROL    OF  CHRISTIANITY  BY    THE   STATE.     209 

practices  and  customs,  and  filling  the  places  of  Christian 
worship  with  the  pageantry  and  the  ornaments  which 
characterized  the  worship  of  the  gods  in  heathen  temples. 
These  unconverted  millions  became  only  nominally 
Christian,  impressing  their  character  together  with  the 
doctrines,  rites  and  forms  of  pagan  religion  upon  the 
Christian  Church.  Gibbon,  speaking  of  these  innovations, 
shows  that  :  '  Rites  and  ceremonies  were  introduced  which 
seemed  most  powerfully  to  affect  the  senses  of  the  people. 
If  in  the  beginning  of  the  5th  century  Tertullian  or  Lac- 
tantius  had  been  suddenly  raised  from  the  dead,  to  assist 
at  the  festival  of  some  popular  saint  or  martyr,  they 
would  have  gazed  with  astonishment  and  indignation  on 
the  profane  spectacle  which  had  succeeded  the  pure  and 
spiritual  worship  of  a  Christian  congregation.  As  soon  as 
the  doors  of  the  church  were  thrown  open,  they  must 
have  been  offended  at  the  smoke  of  incense,  the  perfume 
of  flowers,  the  glare  of  lamps  and  tapers  which  diffused  at 
noonday,  in  their  opinions,  a  gaudy,  superfluous,  and  sacri- 
legious light.  They  would  see  a  prostrate  crowd  of  wor- 
shipers devoutly  kissing  the  walls  and  pavement  of  the  sa- 
cred edifice,  their  fervent  prayers  directed  to  the  bones,  the 
blood,  or  ashes  of  the  saints,  the  walls  covered  with  votive 
offerings,  representing  the  favors  received  from  saints  in 
answer  to  their  prayers  and  illustrating  the  abuse  of 
indiscreet  or  idolatrous  devotion,  in  recognition  of  the 
image,  the  attributes,  and  the  miracles  of  the  tutelar  saint, 
which  had  the  same  value  to  their  mind  as  a  local  divinity 
in  the  pagan  religion.  The  ministers  of  various  names  in 
the  Catholic  Church  imitated  the  profane  model  which 
they  should  have  been  impatient  to  destroy.  So  the  re- 
ligion of  Constantine  achieved,  in  less  than  a  century,  the 


2IO  PAGANISM  IN   CHRISTIANITY. 

final  conquest  of  the  Roman  Empire,  but  the  victors 
themselves  were  insensibly  subdued  by  the  acts  of  their 
vanquished  rivals.'  * 

'*  From  that  time  the  worship  of  the  Roman  Catholic 
Church,  in  its  forms  and  ceremonies,  has  been  more  clearly 
identified  with  the  paganism  of  ancient  Rome  than  with 
the  religion  of  the  New  Testament.  The  customs  of 
pagan  religion  were  only  baptized  with  Christian  names. 
Gregory  the  Great  in  the  latter  part  of  the  6th  century, 
ignoring  the  sovereignty  of  the  Holy  Spirit  and  the  power 
of  the  Gospel,  directed  the  Monk  Augustine,  whom  he  sent 
to  convert  the  idolaters  of  England,  '  not  to  suspend  or 
abolish  the  pagan  festivals,  nor  the  customs  of  their 
worship,  but  rather  retain  them,  contenting  himself  with 
substituting  for  the  names  of  false  gods,  the  names  of 
saints  borne  by  their  temples,  and  whose  relics  were  de- 
posited in  them.'  '"^ 

F.  W.  Maurice  aptly  describes  the  Christianity 
of  Constantlne's  time  as  follov^s  : 

"  And  to  the  gloss  of  civilisation  had  been  added  the 
gloss  of  Christianity.  The  Emperor  had  believed,  when 
other  help  was  failing,  that  in  the  might  of  the  Cross  he 
might  still  conquer.  The  sign  was  indeed  there,  but  it 
was  marked  upon  the  standard,  not  written  upon  the 
hearts,  of  those  rulers  of  the  world.  They  saw  not  what 
it  meant ;  how  it  interpreted  and  crowned  all  that  had 
been  great  in  their  history  hitherto  ;  how  it  separated  the 
real  great  from  the  real  little  ;  how  it  sanctified  all  those 
feelings  of  obedience,  duty,  reverence  for  unseen  law,  self- 

'  Decline,  etc.,  c.  xxviii. 
'  Beda,  lib.  i.,  c.  xxx. 


CONTROL    OF  CHRISTIANITY  BY    THE   STATE.      211 

devotion,  by  which  the  city  had  risen  from  nothing  ;  how 
it  poured  contempt  upon  dominion,  except  as  an  instru- 
ment by  which  the  highest  might  serve  the  lowest,  upon 
glory,  except  as  it  grew  out  of  humiliation,  and  was  the 
exaltation  of  man  above  himself.  The  civilised  Christian 
Roman  had  lost  the  heart,  the  reverence,  the  faith  which 
belonged  to  his  rude  Pagan  ancestors  ;  that  Christianity 
and  civilisation  might  be  victorious,  the  miserable  patrons 
of  both  were  swept  away."  ^ 

Speaking  of  the  effect  of  Constantine's  attitude 
in  favoring  Christianity  as  a  rising  influence  in  the 
nation,  Merivale  s^ys : 

^'  We  may  suppose,  indeed,  that  the  favor  thus  unex- 
pectedly showered  on  the  new  faith  by  the  Imperial  gov- 
ernment would  tend  inevitably  to  reverse  the  proportions 
of  the  two  persuasions,  or  rather  of  the  two  parties,  which 
now  divided  the  Roman  world.  Powerful  as  the  example 
of  rulers  has  always  been  in  such  matters,  it  would  never, 
perhaps,  be  more  so  than  at  the  moment  when  paganism, 
corrupt  and  effete,  had  lost  all  the  spirit  of  a  real  faith, 
and  when,  as  we  shall  see,  Christianity  was  only  too  ready 
to  accept  overtures  to  the  easy  compromise  which  its 
rivals  soon  began  to  offer  it.  Nevertheless,  the  progress 
of  the  Church  of  Christ  was  really  slower  and  less  com- 
plete than  might  have  been  expected.  Some  allowance, 
as  we  have  seen,  must  be  made  for  the  spirit  of  pique  and 
the  wounded  pride  of  a  class  so  deeply  prejudiced  on  all 
matters  of  sentiment  as  the  magnates  of  Roman  society. 
But  paganism,  it  must  be  added,  developed  at  her  last 

'  The  Religions  of  the  World,  by  F.  W.  Maurice,  p.  185,  London,  1886. 


212  PAGANISM  IN  CHRISTIANITY. 

gasp  a  new  principle  of  vitality,  and  nerved  herself  for  a 
desperate  conflict  along  her  whole  line."  ' 

Concerning  the  overthrow  of  paganism,  as  late 
as  the  time  of  Gratian,  375-383  a.d.,  Merivale  says  : 

*'  It  seems  clear  that,  as  might  indeed  be  expected,  the 
earliest  edicts  for  the  confiscation  of  the  temple-endow- 
ments under  Gratian,  big  and  stern  as  they  look  in  the 
codes  or  statute-book,  were  practically  of  little  effect.  If 
many  temples  were  really  closed,  as  we  may  readily 
believe,  though  certainly  by  no  means  all  or  the  greater 
number  of  them,  we  must  suppose  that  the  lordly  holders 
of  their  property  contrived  to  retain  the  enjoyment  of  the 
funds,  while  they,  not  unwillingly  perhaps,  relieved  them- 
selves from  the  services  for  which  these  funds  had  been 
originally  given.  Theodosius  found  the  pagan  priesthood 
despoiled  of  their  wealth  in  name  only,  and  however 
earnest  he  might  be  in  his  Christian  profession,  he  long 
abstained,  both  in  policy  and  mercy,  from  asserting  the 
full  authority  of  previous  enactments."^ 

Alzog,  a  modern  Roman  Catholic  Church  his- 
torian, though  laboring  hard  to  set  forth  Constan- 
tine  as  the  first  Christian  emperor,  and  a  ''saint" 
of  the  Roman  Catholic  Church,  is  forced  to  say  : 

"■  The  law  said  to  have  been  published  by  Constantine, 
A-D.  335,  prohibiting  all  pagan  sacrifices,  is  of  doubtful 
authenticity,  and,  if  authentic,  is  of  very  little  importance, 
for  like  a  great  many  others  of  a  similar  nature,  it  was 

'  Four  lectures  on  Early  Church  History,  by  Charles  Merivale,  D.D.,  pp. 
13,  14,  New  York. 
*  Ibid.  p.  45. 


CONTROL    OF  CHRISTIANITY  BY    THE    STATE.      213 

never  enforced.  The  execution  of  such  laws  met  with  a 
determined  resistance  in  many  places,  and  particularly  at 
Rome.  Constantine,  although  professing  to  be  a  Chris- 
tian, lived  pretty  much  the  same  sort  of  life  he  had  lived 
while  a  pagan,  and  even  stained  his  reputation  by  the 
commission  of  deeds  of  murder. 

"  Licinius  was  executed  A.D.  324,  and  Licinianus,  his  son, 
who  appears  to  have  excited  the  fears  of  Constantine, 
shortly  afterward  met  the  fate  of  his  father.  Constantine 
also  had  Crispus,  his  son  by  his  first  wife,  Minervina, 
apprehended  in  the  midst  of  a  solemn  festival  and  exiled 
him  to  the  shore  of  Istria,  where  he  perished  by  an  ob- 
scure death.  Learning  afterward,  as  it  is  supposed,  that 
Fausta,  his  second  wife,  the  daughter  of  Maximianus  Her- 
culeus,  had  been  instrumental  in  causing  the  death  of  his 
brave  and  illustrious  son  Crispus,  he  had  her  strangled  in 
a  bath  of  warm  water  heated  to  an  insupportable  tempera- 
ture. It  may  be  that  these  murders,  in  which  the  design- 
ing policy  of  Fausta  played  so  conspicuous  a  part, 
prompted  Constantine  to  delay  his  entrance  into  the 
Church,  and  to  put  off  his  baptism  till  the  hour  of  his 
death.  He  was,  moreover,  influenced  by  the  prevailing 
prejudice  relative  to  the  sacrament  of  baptism,  and  also 
wished  to  be  baptized  in  the  river  Jordan,  which,  however, 
'  God  did  not  permit.'  "  ' 

Dr.  ScHAFF  describes  Constantine's  relation  to 
Christianity  as  follows  : 

*'  Constantine  adopted  Christianity  first  as  a  supersti- 
tion, and  put  it  by  the  side  of  his  heathen  supersition,  till 

'  Universal  Chzirch  History,  hy  Rev.  Dr.  John  Alzog,  vol.  i.,  p.  471, 
Cincinnati,  1874. 


214  PAGANISM  IN  CHRISTIANITY, 

finally,  in  his  conviction,  the  Christian  vanquished  the 
pagan,  though  without  itself  developing  into  a  pure  and 
enlightened  faith. 

"At  first  Constantine,  like  his  father,  in  the  spirit  of  the 
Neo-Platonic  syncretism  of  dying  heathendom,  reverenced 
all  the  Gods  as  mysterious  powers  ;  especially  Apollo,  the 
god  of  the  sun,  to  whom  in  the  year  308  he  presented 
munificent  gifts.  Nay,  so  late  as  the  year  321  he  enjoined 
regular  consultation  of  the  soothsayers  in  public  misfor- 
tunes, according  to  ancient  heathen  usage ;  even  later,  he 
placed  his  new  residence,  Byzantium,  under  the  protection 
of  the  God  of  the  Martyrs  and  the  heathen  goddess  of 
Fortune  ;  and  down  to  the  end  of  his  life  he  retained  the 
title  and  the  dignity  of  a  Pontifex  Maximus,  or  high-priest 
of  the  heathen  hierarchy.  His  coins  bore  on  the  one  side 
the  letters  of  the  name  of  Christ,  on  the  other  the  figure 
of  the  Sun-God,  and  the  inscription  '' Sol  mvictus^  Of 
course  these  inconsistencies  may  be  referred  also  to  policy 
and  accommodation  to  the  toleration  edict  in  313.  Nor 
is  it  difiicult  to  adduce  parallels  of  persons  who  in  passing 
from  Judaism  to  Christianity,  or  from  Romanism  to  Prot- 
estantism have  so  wavered  between  their  old  and  their  new 
position  that  they  might  be  claimed  by  both.  With  his 
every  victory  over  his  pagan  rivals,  Galerius,  Maxentius, 
and  Licinius,  his  personal  leaning  to  Christianity  and  his 
confidence  in  the  magic  power  of  the  sign  of  the  cross 
increased  ;  yet  he  did  not  formally  renounce  heathenism 
and  did  not  receive  baptism  until  in  337  he  was  laid  upon 
the  bed  of  death. 

"He  was  far  from  being  so  pure  and  so  venerable  as 
Eusebius,  blinded    by  his   favor  to   the   Church,   depicts 


CONTROL    OF   CITRISTIANITY  BY    THE    STATE.      21 5 

him  in  his  bombastic  and  almost  dishonestly  eulogistic 
biography,  with  the  evident  intention  of  setting  him  up  as 
a  model  for  all  future  Christian  princes.  It  must,  with  all 
regret,  be  conceded  that  his  progress  in  the  knowledge  of 
Christianity  was  not  a  progress  in  the  practice  of  its  virtues. 
His  love  of  display  and  his  prodigality,  his  suspiciousness 
and  his  despotism,  increased  with  his  power. 

The  very  brightest  period  of  his  reign  is  stained  with 
gross  crimes,  which  even  the  spirit  of  the  age  and  the 
policy  of  an  absolute  monarch  cannot  excuse.  After  hav- 
ing reached  upon  the  bloody  path  of  war  the  goal  of  his 
ambition,  the  sole  possession  of  the  empire,  yea,  in  the 
very  year  in  which  he  summoned  the  great  council  Nicaea, 
he  ordered  the  execution  of  his  conquered  rival  and 
brother-in-law  Licinius,  in  breach  of  a  solemn  promise  of 
mercy  (324).  Not  satisfied  with  this  he  caused  soon  after- 
Avards,  from  political  suspicion,  the  death  of  the  young 
Licinius,  his  nephew,  a  boy  of  hardly  eleven  years.  But 
the  worst  of  all  is  the  murder  of  his  eldest  son,  Crispus,  in 
326,  who  had  incurred  suspicion  of  political  conspiracy, 
and  of  adulterous  and  incestuous  purposes  towards  his 
step-mother,  Fausta,  but  is  generally  regarded  as  inno- 
cent.    . 

'' At  all  events,  Christianity  did  not  produce  in  Con- 
stantine  a  thorough  moral  transformation.  He  was 
concerned  more  to  advance  the  outward  social  position  of 
the  Christian  religion  than  to  further  its  inward  mission. 
He  was  praised  and  censured  in  turn  by  the  Christians 
and  pagans,  the  orthodox  and  the  Arians,  as  they  succes- 
sively experienced  his  favor  or  dislike.  He  bears  some 
resemblance  to  Peter  the  Great  both  in  his  public  acts  and 
his  private  character,  by  combining  great  virtues  and  merits 


2l6  PAGANISM  IN  CHRISTIANITY. 

with  monstrous  crimes,  and  he  probably  died  with  the 
same  consolation  as  Peter,  whose  last  words  were  :  '  I 
trust  that  in  respect  of  the  good  I  have  striven  to  do  my 
people  (the  Church),  God  will  pardon  my  sins.'  It  is 
quite  characteristic  of  his  piety  that  he  turned  the  sacred 
nails  of  the  Saviour's  cross,  which  Helena  brought  from 
Jerusalem,  the  one  into  the  bit  of  his  war  horse,  the  other 
into  an  ornament  of  his  helmet.  Not  a  decided,  pure, 
and  consistent  character,  he  stands  on  the  line  of  transi- 
tion between  two  ages  and  two  religions ;  and  his  life 
bears  plain  marks  of  both.  When  at  last  on  his  deathbed 
he  submitted  to  baptism  with  the  remark  :  '  Now  let  us 
cast  away  all  duplicity^  he  honestly  admitted  the  conflict 
of  two  antagonistic  principles  which  swayed  his  private 
character  and  public  life."  * 

After  such  an  array  of  testimony,  which  might 
be  extended  much  farther  if  space  would  permit,  it 
seems  unnecessary  to  say  more  than  this  :  the  per- 
sonal character  and  the  political  attitude  of  Con- 
stantine  make  it  impossible  to  think  of  him  as  a 
"Christian  Emperor."  He  adopted  and  used  the 
paganized  Christianity  of  his  time  forpersonal  ends, 
rather  than  because  of  true  piety.  The  political 
aid  which  he  gave  it  was  overbalanced  many  times 
by  the  destruction  of  Its  best  spiritual  interests. 
Judged  from  the  standpoint  of  the  Bible  and  the 
facts  of  history,  Constantine  was  the  corrupter  of 
Christianity,  not  its  defender. 

'  Chnrch  History,  vol.  iii.,   pp.  14-18. 


CHAPTER    XL 

constantine's    legislation    concerning    the 
pagan  sunday. 

All  his  Tolerative  Legislation  Essentially  Pagan — Christians  did  not  Seek 
for  Sunday  Laws — The  first  Sunday  Law,  321  A.D.,  Pagan  in  Every 
Particular — Essentially  Identical  with  Existing  Laws  Concerning  Other 
Days — Legislation  against  Heathen  Religions  Feeble  and  Unenforced 
— Constantine  not  a  "  Christian  Prince." 

THE  representative  legislation  of  Constantine, 
with  reference  to  Christianity,  was  pagan 
both  as  to  its  genius  and  form.  The  various 
edicts  in  favor  of  Christians  contained  little  or 
nothing  of  true  liberty  of  conscience.  They  were 
the  steps  by  which  Christianity,  already  paganized, 
was  recognized,  and  gradually  raised  to  a  domi- 
nant place  among  the  legal  religions.  This 
accorded  with  the  prevailing  syncretism,  and  the 
policy  which  Rome  had  always  exercised  toward 
foreign  religions.  On  the  other  hand,  the  Em- 
peror, still  acting  as  Pontifex  MaxtmuSy  and  long 
before  he  was  baptized  into  the  fellowship  of  the 
Church,  became  its  dictator.  He  convened  and 
controlled  the  famous  council  at  Nice  (  325  a.d.) 

217 


2l8 


PAGANISM  IX   CHRISTIANITY. 


while  his  hands  were  red  with  the  blood  of  his 
kindred,  whom  he  slew  lest  they  might  come 
between  him  and  his  ambition  to  be  sole  emperor. 
The  decisions  of  the  Council  of  Nice  mark  the 
beginning  of  centuries  in  which  imperial  law 
determined  what  should  be  called  Christianity, 
what  orthodoxy,  and  what  heterodoxy.  The  Bible 
was  not  the  standard  of  faith,  or  practice.  Tradi- 
tions, imperial  decrees,  the  decisions  of  councils 
called  and  dictated  by  the  imperial  power,  deter- 
mined the  practice  of  the  Church,  and  formulated 
her  faith.  This  will  be  shown  more  in  detail 
farther  on.  Meanwhile  we  pause  to  examine  the 
character  of  one  of  Constantine's  earliest  laws, 
which  has  left  a  lasting  influence  on  all  Christian 
history — his  ''Sunday  Edict"  of  321  a.d.  It  is 
the  more  important  to  do  this,  since  the  question 
of  Sunday  laws  and  their  enforcement  is  now  at 
the  front,  and  it  is  well  that  the  reader  understand 
the  source  from  which  Sunday  legislation  sprung. 
This  edict  of  Constantine  is  the  beo^innino-  of  Sun- 
day  legislation,  and  it  is  not  difficult  to  determine 
the  influences  which  gave  it  birth.  There  is  no 
evidence  that  such  legislation  was  either  sought  or 
desired  by  Christians.  They  formed  but  a  small 
fragment  of  the  population  of  the  empire,  and  in 
so  far  as  the  principles  of  New  Testament  Chris- 
tianity remained,  they  forbade  all  such  legislation. 


LEGISLATION  CONCERNING  THE   PAGAN  SUNDAY.      219 

The  power  to  appoint  holy  days  rested  in  the 
Emperor.  His  voice  was  supreme  in  all  such 
matters.  Although  history  has  been  carefully 
searched,  there  is  no  trace  that  any  influence  was 
brought  to  bear  upon  Constantine,  by  any  person, 
any  event,  any  custom  which  represented  the 
Christians,  or  in  which  they  were  interested,  to 
induce  him  to  enact  a  Sunday  law.  There  is  every 
evidence  that  he  acted  in  his  proper  capacity  as 
Pontifex  Maximus,  and  whatever  notions  may 
have  entered  into  his  determination  to  promulgate 
the  edict,  they  could  not  have  been  Christian. 
On  the  other  hand,  there  were  abundant  reasons 
why  he  should  begin  legislation  in  favor  of  Sun- 
day. It  was  Apollo's  day.  Apollo  was  the  patron 
deity  of  Constantine.  He  was  the  beautiful  Sun- 
god,  and  Constantine  was  proud  of  his  own  per- 
sonal beauty,  because  of  which  his  fawning  cour- 
tiers were  accustomed  to  liken  him  to  Apollo. 
The  sun-worship  cult  had  been  popular  for  a  long 
time.  Any  favor  shown  to  it  would  strengthen 
his  influence  with  the  *'  first  families  "  of  the 
empire.  It  was  the  settled  policy  of  the  emperors 
to  overcome  the  discontent  of  the  masses,  under 
increasing  taxation  and  burdens,  by  increasing 
holidays,  games,  and  enjoyments.  To  exalt  the 
day  of  the  Sun  at  such  a  time  was  a  stroke  of 
policy  wholly  in  keeping  with  the  universal  prac- 


220 


PAGANISM  IN   CHRISTIANITY. 


tice  of  Constantine.  The  general  character  of  the 
man,  his  personal  devotion  to  the  Sun-god,  and  the 
surrounding  demands,  furnish  all  needful  reasons 
for  an  act  of  legislation  which  was  pagan,  as  we 
shall  see,  from  centre  to  circumference.  This 
famous  edict  runs  as  follows  : 

'*  Let  all  judges,  and  all  city  people,  and  all  tradesmen, 
rest  upon  the  Venerable  Day  of  the  Sun.  But  let  those 
dwelling  in  the  country  freely  and  with  full  liberty  attend 
to  the  culture  of  their  fields  ;  since  it  frequently  happens 
that  no  other  day  is  so  fit  for  the  sowing  of  grain,  or  the 
planting  of  vines  ;  hence  the  favorable  time  should  not 
be  allowed  to  pass,  lest  the  provisions  of  heaven  be  lost."  ^ 

This  was  issued  on  the  seventh  of  March,  a.d. 
321.  In  June  of  the  same  year  it  was  modified  so 
as  to  allow  the  manumission  of  slaves  on  Sunday. 
The  reader  will  notice  that  this  edict  makes  no 
reference  to  the  day  as  a  Sabbath,  as  the  Lord's 
day,  or  as  in  any  way  connected  with  Christianity. 
Neither  is  it  an  edict  addressed  to  Christians. 
Nor  is  the  idea  of  any  moral  obligation  or  Chris- 
tian duty  found  in  it.  It  is  merely  the  edict  of  a 
heathen  emperor,  addressed  to  all  his  subjects. 
Christian  and  heathen,  who  dwelt  in  cities,  and 
were  tradesmen,  or  officers  of  justice,  commanding 
them  to  refrain  from  their  business  on  the  ''  ven- 
erable day "  of  the  god  whom  Constantine   most 

'  Cod.  Justin.,   lib.  iii.,  tit.  xii.,  1.  3. 


LEGISLATIOA'   CONCERNING    THE   PAGAN  SUNDAY.    221 

adored,  and  to  whom  he  loved  in  his  pride  to  be 
compared.  There  are  several  distinct  lines  of 
argument  which  prove  that  this  edict  was  a  pagan 
rather  than  a  Christian  document. 

On  the  following  day  Constantine  issued  an 
edict  with  reference  to  consulting  the  pagan  sooth- 
sayers in  case  of  public  misfortune,  which,  like  the 
Sunday  edict,  is  so  purely  heathen  that  no  "Chris- 
tian Emperor  "  could  have  conceived  or  issued  it. 
It  runs  as  follows  : 

Edict  Concerning  Artispices. 
"  The  August  Emperor  Constantine  to  Maximus  : 

''If  any  part  of  the  palace  or  other  public  works  shall  be 
struck  by  lightning,  let  the  sooth-sayers,  following  old 
usages,  inquire  into  the  meaning  of  the  portent,  and  let 
their  written  words,  very  carefully  collected,  be  reported 
to  our  knowledge ;  and  also  let  the  liberty  of  making  use 
of  this  custom  be  accorded  to  others,  provided  they  ab- 
stain from  private  sacrifices,  which  are  specially  prohibited. 

"  Moreover,  that  declaration  and  exposition  written  in 
respect  to  the  amphitheater  being  struck  by  lightning, 
concerning  which  you  had  written  to  Heraclianus,  the 
tribune,  and  master  of  offices,  you  may  know  has  been 
reported  to  us. 

"  Dated  the  i6th,  before  the  calends  of  January,  at  Ser- 
dica  (320)  Ace.  the  8th,  before  the  Ides  of  March,  in  the 
consulship  of  Crispus  II.  and  Constantine  III.,  Caesars 
Coss.  (321)."  ' 

'  Codex  Theod.,  lib.  xiv.,  tit.  x.,  1.  I. 


222 


PAGANISM  IX  CHRISTIANITY. 


There  is  abundant  evidence,  beyond  the  above^ 
that  the  Sunday-law  was  the  product  of  paganism. 

The  language  used  speaks  of  the  day  only  as  the 
"  Venerable  Day  of  the  Su7iJ'  a  title  purely  heathen. 
There  is  not  even  a  hint  at  any  connection  be- 
tween the  day  and  Christianity,  or  the  practices  of 
Christians. 

Similar  laws  concerning  many  other  heathen 
festivals  were  common.  Joseph  Bingham  bears 
the  following  testimony,  when  speaking  of  the 
edict  under  consideration  : 

"  This  was  the  same  respect  as  the  old  Roman  laws  had 
paid  to  their  ferice^  or  festivals,  in  times  of  idolatry  and 
superstition.  .  .  .  Now,  as  the  old  Roman  laws  ex- 
empted the  festivals  of  the  heathen  from  all  judicial 
business,  and  suspended  all  processes  and  pleadings,  ex- 
cept in  the  fore-mentioned  cases,  so  Constantine  ordered 
that  the  same  respect  should  be  paid  to  the  Lord's  day^ 
that  it  should  be  a  day  of  perfect  vacation  from  all  prose- 
cutions, and  pleadings,  and  business  of  law,  except  where 
any  case  of  great  necessity  or  charity  required  a  juridical 
process  and  public  transaction." ' 

Bingham  states  correctly  that  such  prohibitions 
were  made  by  the  Roman  laws  in  favor  of  pagan 
festivals,  but  adds,  incorrectly,  that  Constantine 
made  the  same  in  favor  of  the  "  Lord's  day."  It 
was  not  the  Lord's  day,  but  the  "  Venerable  Day  of 
the  Sun,''  which  the  edict  mentions  ;  and  it  Is  im- 

^  Antiquities  of  the  Christian  Church,  book  xx.,  chap,  ii.,  sec.  2. 


LEGISLATION  CONCERNING    THE  PAGAN  SUNDAY.     225 

possible  to  suppose  that  a  law,  made  by  a  Chris- 
tiaii    prince,    in   favor    of    a   Christian   institution, 
should  not  in  any  way  mention  that  institution,  or 
hint  that  the  law  was  designed  to  apply  to  it. 
MiLLMAN  corroborates  this  idea  as  follows  : 

*'  The  earlier  laws  of  Constantine,  though  in  their  effect 
favorable  to  Christianity,  claimed  some  deference,  as  it 
were,  to  the  ancient  religion,  in  the  ambiguity  of  their 
language,  and  the  cautious  terms  in  which  they  interfered 
with  paganism.  The  rescript  commanding  the  celebra- 
tion of  the  Christian  Sabbath,  bears  no  allusion  to  its 
peculiar  sanctity  as  a  Christian  institution.  It  is  the  day 
of  the  sun  which  is  to  be  observed  by  the  general  venera- 
tion :  the  courts  were  to  be  closed,  and  the  noise  and 
tumult  of  public  business  and  legal  litigation  were  no 
longer  to  violate  the  repose  of  the  sacred  day.  But  the 
believer  in  the  new  paganism,  of  which  the  solar  worship 
was  the  characteristic,  might  acquiesce  without  scruple  in 
the  sanctity  of  the  first  day  of  the  week.     .     .     . 

*'  The  rescript,  indeed,  for  the  religious  observance  of 
the  Sunday,  which  enjoined  the  suspension  of  all  public 
business  and  private  labor,  except  that  of  agriculture, 
was  enacted,  according  to  the  apparent  terms  of  the  de- 
cree, for  the  whole  Roman  Empire.  Yet,  unless  we  had 
direct  proof  that  the  decree  set  forth  the  Christian  reason 
for  the  sanctity  of  the  day,  it  may  be  doubted  whether 
the  act  would  not  be  received  by  the  greater  part  of 
the  empire  as  merely  adding  one  more  festival  to  the 
fasti  of  the  empire,  as  proceeding  entirely  from  the  will 
of  the  emperor,  or  even  grounded  on  his  authority  as 
supreme  pontiff,  by  which  he  had  the  plenary  power  of 


224  PAGANISM  IN  CHRISTIANITY, 

appointing  holy  days.  In  fact,  as  we  have  before  ob- 
served, the  day  of  the  sun  would  be  willingly  hallowed  by 
almost  all  the  pagan  world,  especially  that  part  which  had 
admitted  any  tendency  toward  the  oriental  theology.'  " 

Millman  hints  at  some  ''direct  proof."  There  is 
none  ;  hence  the  correctness  of  his  conclusion,  that 
the  people  looked  upon  the  new  holiday,  "as 
merely  adding  one  more  festival  to  the  fasti  of 
the  empire."  It  was  not  only  non-Christian  but 
eminently  unchristian. 

Stronger  still  is  the  testimony  of  an  English 
barrister,  Edward  V.  Neale.    These  are  his  words  : 

''  That  the  division  of  days  into  Juridici  et  feriati,  judi- 
cial and  non-judicial,  did  not  arise  out  of  the  modes  of 
thought  peculiar  to  the  Christian  world  must  be  known 
to  every  classical  scholar.  Before  the  age  of  Augustus, 
the  number  of  days  upon  which  out  of  reverence  to  the 
gods  to  whom  they  were  consecrated,  no  trials  could  take 
place  at  Rome,  had  become  a  resource  upon  which  a 
wealthy  criminal  could  speculate  as  a  means  of  evading 
justice ;  and  Suetonius  enumerates  among  the  praise- 
worthy acts  of  that  emperor,  the  cutting  off  from  the 
number,  thirty  days,  in  order  that  crime  might  not  go 
unpunished  nor  business  be  impeded."' 

After  enumerating  certain  kinds  of  business 
which  were  allowed  under  these  general  laws,  Mr. 
Neale  adds  :  "  Such  was  the  state  of  the  laws  with 

'  History  of  Christianity ,  book  iii.,  chaps,  i.  and  iv. 
2  Feasts  and  Fasts,  p.  6. 


LEGISLATION  CONCERNING    THE  PAGAN  SUNDAY.    22$ 

respect  to  judicial  proceedings,  while  the  empire 
was  still  heathen."  Concerning  the  suspension  of 
labor,  we  learn  from  the  same  author  that : 

''  The  practice  of  abstaining  from  various  sorts  of  labor 
upon  days  consecrated  by  religious  observance,  like  that 
of  suspending  at  such  seasons  judicial  proceedings,  was 
familiar  to  the  Roman  world  before  the  introduction  of 
Christian  ideas.  Virgil  enumerates  the  rural  labors,  which 
might  on  festal  days  be  carried  on,  without  entrenching 
upon  the  prohibitions  of  religion  and  right ;  and  the  enu- 
meration shows  that  many  works  were  considered  as  for- 
bidden. Thus  it  appears  that  it  was  permitted  to  clean 
out  the  channels  of  an  old  water  course,  but  not  to  make 
a  new  one  ;  to  wash  the  herd  or  flock,  if  such  washing  was 
needful  for  their  health,  but  not  otherwise ;  to  guard  the 
crop  from  injury  by  setting  snares  for  birds,  or  fencing  in 
the  grain;  and  to  burn  unproductive  thorns."  ' 

Sir  Henry  Spelman,  who  is  recognized  as  high 
authority,  in  discussing  the  origin  of  practices  in 
the  English  courts,  says  that  all  ancient  nations 
prohibited  legal  proceedings  on  sacred  days.  His 
words  are  : 

''  To  be  short,  it  was  so  common  a  thing  in  those  days 
of  old  to  exempt  the  times  of  exercise  of  religion  from  all 
worldly  business,  that  the  barbarous  nations,  even  our 
Angli,  while  they  were  yet  in  Germany,  the  Suevians 
themselves,  and  others  in  those  Northern  parts  would  in 
no  wise  violate  or  interrupt   it.     Tacitus  says  of  them 

'  Feasts  atid  Fasts,  p.  86,  et  seq. 
IS 


226  PAGANISM  IN  CHRISTIANITY. 

that  during  this  time  of  holy  rites,  ?ion  bellum  ineunt,  non 
arma  siniiimt.  Clausiim  omne  ferruni.  Pax  et  quies  tunc 
tantuni  nota^  time  tantuin  amat'' 

Speaking  of  the  origin  of  the  English  "court 
terms,"  Spelman  says  : 

"  I  will  therefore  seek  the  original  of  our  terms  only 
from  the  Romans,  as  all  other  nations  that  have  been 
subject  to  their  civil  and  ecclesiastical  monarch  do,  and 
must. 

''  The  ancient  Romans,  while  they  were  yet  heathens, 
did  not,  as  we  at  this  day,  use  certain  continual  portions 
of  the  year  for  a  legal  decision  of  controversies,  but  out  of 
superstitious  conceit  that  some  days  were  ominous  and 
more  unlucky  than  others  (according  to  that  of  the  Egyp- 
tians), they  made  one  day  to  be  fastus  or  term  day  and 
another  (as  an  Egyptian  day),  to  be  vacation  or  nefastus ; 
seldom  two  fast  days  or  law  days  together  ;  yea,  they 
sometimes  divided  one  and  the  same  day  in  this  manner: 

"  Qui  jnodo  fastus  erat,  ?nune  nefastus  erat. 

"  The  afternoon  was  term,  the  morning  holy  day. 

"-  Nor  were  all  their  fasti  applied  to  judicature,  but 
some  of  them  to  other  meetings  and  consultations  of  the 
commonwealth  ;  so  that  being  divided  into  three  sorts, 
which  they  called  fastos  proprie,  fastos  cndotercisos^  and 
fastos  coinitialcs,  containing  together  one  hundred  and 
eighty-four  days  through  all  the  months  of  the  year, 
there  remained  not  properly  to  the  praetor,  as  judicial  or 
triverbial  days,  above  twenty-eight."' 

'  English  Works  from  Original  MS.  in  Bodleian  Library,  book  ii.,  p.  75, 


LEGISLATION   CONCERNING    THE   PAGAN  SUNDAY.    227 

Nothino:  more  is  needed  to  show  that  the  Sun- 
day  edict  was  the  product  of  the  heathen  cult,  as 
truly  as  that  which  was  issued  in  connection  with 
it,  relative  to  the  Aruspices.  There  is  an  evident 
connection  between  the  two  edicts.  Apollo  was 
the  patron  deity  of  the  soothsayers,  as  well  as  of 
Constantine.  At  least  nine  years  later  than  this, 
Constantine  placed  his  new  residence  at  Byzan- 
tium under  the  protection  of  the  heathen  goddess 
of  Fortune  ;  he  never  gave  up  the  title  of  high- 
priest  of  the  heathen  religion  ;  he  did  not  formally 
embrace  Christianity  until  sixteen  years  later. 

Whatever  he  did  to  favor  Christianity,  and  what- 
ever claims  he  made  to  conversion,  were  the  out- 
growth of  a  shrewd  policy,  rather  than  of  a 
converted  heart.  And  when  the  conservative 
historian  can  say  of  him,  "  The  very  brightest 
period  of  his  reign  is  stained  with  crimes,  which 
even  the  spirit  of  the  age,  and  the  policy  of  an  ab- 
solute monarch,  cannot  excuse,"  he  cannot  be 
called  a  Christian  prince. 

If  he  made  any  general  laws  against  heathenism, 
they  were  little  executed  ;  for  it  was  not  sup- 
pressed in  the  empire  until  a.d.  390 — seventy-nine 
years  after  his  Sunday  edict,  and  fifty-three  years 
after  his  death.  The  few  abuses  against  which  he 
legislated  were  those  which  had  been  condemned 
before  by  the  laws  of  the  heathen  rulers  who  had 


228  PAGANISM  IN   CHRISTIANITY. 

preceded  him,  such  as  the  obscure  midnight  orgies, 
etc.     Millman  says  on  this  point  : 

''  If  it  be  difficult  to  determine  the  extent  to  which 
Constantine  proceeded  in  the  establishment  of  Christian 
ity,  it  is  even  more  perplexing  to  estimate  how  far  he 
exerted  the  imperial  authority  in  the  abolition  of  pagan- 
ism. .  .  .  The  pagan  writers,  who  are  not  scrupulous  in 
their  charges  against  the  memory  of  Constantine  and  dwell 
with  bitter  resentment  on  all  his  overt  acts  of  hostility  to 
the  ancient  religion,  do  not  accuse  him  of  these  direct 
encroachments  on  paganism.  Neither  Julian  nor  Zosi- 
mus  lay  this  to  his  charge.  Libanius  distinctly  asserts  that 
the  temples  were  left  open  and  undisturbed  during  his 
reign,  and  that  paganism  remained  unchanged.  Though 
Constantine  advanced  many  Christians  to  offices  of  trust, 
and  no  doubt  many  who  were  ambitious  of  such  offices 
conformed  to  the  religion  of  the  emperor,  probably  most 
of  the  high  dignities  of  the  State  were  held  by  the  pagans. 
.  .  .  In  the  capitol  there  can  be  little  doubt  that  sacri- 
fices were  offered  in  the  name  of  the  senate  and  the  people 
of  Rome  till  a  much  later  period."  ' 

The  whole  matter  is  tersely  told  by  a  late  Eng- 
lish writer,  who,  speaking  of  the  time  of  the  Sun- 
day edict,  says  : 

"  At  a  later  period,  carried  away  by  the  current  of  opin- 
ion, he  declared  himself  a  convert  to  the  church.  Chris- 
tianity then,  or  what  he  was  pleased  to  call  by  that  name, 
became  the  law  of  the  land,  and  the  edict  of  A.D.  321, 
being  unrevoked,  was  enforced  as  a  Christian  ordinance.*" 

^Historical  Commeniaries ,  book  iv.,  chap.  iv. 

*  Sunday  and  the  Mosaic  Sabbath  (Anonymous),  p.  4. 


LEGISLATION  CONCERNING    THE  PAGAN  SUNDAY.     229 

The  following  words  of  the  learned  Niebuhr, 
in  his  lectures  on  Roman  history,  are  to  the  same 
effect : 

"  Many  judge  of  Constantine  by  too  severe  a  standard, 
because  they  regard  him  as  a  Christian  ;  but  I  cannot  look 
at  him  in  that  Hght.  The  rehgion  which  he  had  in  his 
head,  must  have  been  a  strange  jumble  indeed.  .  .  .  He 
was  a  superstitious  man,  and  mixed  up  his  Christian  reli- 
gion with  all  kinds  of  absurd  and  superstitious  opinions. 
When  certain  oriental  writers  call  him  equal  to  the  apos- 
tles, they  do  not  know  what  they  are  saying,  and  to  speak 
of  him  as  a  saint  is  a  profanation  of  the  word."  ^ 

It  is  a  curious  and  little  known  fact,  that  markets 
were  expressly  appointed  by  Constantine  to  be 
held  on  Sunday.  This  we  learn  from  an  inscrip- 
tion on  a  Slavonian  bath  rebuilt  by  him,  published 
in  Gruter's  Inscriptiones  Antiquce  Totius  Orbis  Ro- 
mania clxiv.,  2.  It  is  there  recorded  of  the  em- 
peror, that  '' provisione  pietatis  sttce  mcndznas  dies 
soils  perpeti  anno  constituW;  ''by  a  pious  provi- 
sion he  appointed  markets  to  be  held  on  Sunday 
throughout  the  year."  His  pious  object  doubtless 
was  to  promote  the  attendance  of  the  country  peo- 
ple at  churches  in  towns.  ''Thus,"  says  Charles 
Julius  Hare,  **  Constantine  was  the  author  of  the 
practice  of  holding  markets  on  Sunday,  which,  in 
many  parts  of  Europe,  prevailed  above  a  thousand 

'  Lect.  v. 


230  PAGANISM  IN  CHRISTIANITY, 

years  after,  though  Charlemagne  issued  a  special 
law  (cap.  cxl.)  against  it."^  In  ''Scotland,  this 
practice  was  first  forbidden  on  holy  days  by  an  Act 
of  James  IV.,  in  1503,  and  on  Sundays  in  particu- 
lar by  one  of  James  VI.,  in  1579."' 

^  Philological  Museum,  i.,  30. 

*  Cf.  Robert  Cox,  Sabbath  Literature,  vol.  i.,  p.  359.  For  the  Scotch 
laws  mentioned  by  Cox,  see  Critical  History  of  Sunday  Legislation,  by  the 
writer,  pp.  144-146. 


CHAPTER   XII. 

OTHER  FORMS  OF  PAGAN   RESIDUUM   IN  CHRISTIANITY. 

A  Low  Standard  of  Religious  Life — Faith  in  Relics — The  Cross  an 
Ancient  Pagan  (Phallic)  Symbol — A  "Charm"  Borrowed  from 
Paganism — Constantine's  use  of  the  Composite  Symbol  as  a  Military 
Standard — Prevalence  of  Faith  in  "Charms" — Sign  of  the  Cross  in 
Baptism — Baptism  and  Holy  Water  as  *'  Charms" — Stupendous  Mir- 
acles, like  Pagan  Prodigies,  through  Baptism — Delayed  Baptism — 
Orientation  at  Baptism,  etc. 

THOSE  who  have  made  a  study  of  paganism 
as  it  appeared  in  Christianity  during  and 
after  the  third  century  know  that  many  other 
forms  of  it  were  prominent  besides  those  funda- 
mental errors  which  have  been  discussed  in  the 
preceding  pages.  Some  of  these  have  attracted 
more  attention  than  the  fundamental  ones,  since 
they  lie  more  plainly  on  the  surface  of  history. 
We  shall  glance  at  several,  that  the  reader  may 
see  the  field  yet  more  fully. 

A   Low  Standard  of  Christian  Life, 

That  the  standard  of  individual  character  in  the 
Church  was  brought  far  below  that  of  the  New 
Testament,  and  much  below  what  would    be  ac- 

231 


232  PAGANISM  IN  CHRISTIANITY. 

cepted  at  the  present  day,  appears  in  the  history 
of  morals  and  social  life,  and  in  many  ways  in  the 
Church. 

The  degenerate  character  of  his  time  is  thus  set 
forth  by  Chrysostom  : 

"  Plagues  too,  teeming  with  untold  mischiefs,  have 
lighted  upon  the  Churches.  The  chief  offices  have  be- 
come saleable.  Hence  numberless  evils  are  springing, 
and  there  is  no  one  to  redress,  no  one  to  reprove  them. 
Nay  the  disorder  has  assumed  a  sort  of  method  and 
consistency.  Has  a  man  done  wrong  and  been  arraigned 
for  it  ?  His  effort  is  not  to  prove  himself  guiltless,  but 
to  find  if  possible  accomplices  in  his  crimes.  What  is 
to  become  of  us  ?  since  hell  is  our  threatened  portion. 
Believe  me,  had  not  God  stored  up  punishment  for  us 
there,  ye  would  see  every  day  tragedies  deeper  than  the 
disasters  of  the  Jews.  What  then?  However,  let  no 
one  take  offence,  for  I  mention  no  names  ;  suppose  some 
one  were  to  come  into  this  church  to  present  you  that 
are  here  at  this  moment,  those  that  are  now  with  me, 
and  to  make  inquisition  of  them  ;  or  rather  not  now,  but 
suppose  on  Easter  day  any  one  endued  with  such  a 
spirit,  as  to  have  such  a  thorough  knowledge  of  the  things 
they  had  been  doing,  should  narrowly  examine  all  that 
came  to  Communion  and  were  being  washed  [in  baptism] 
after  they  had  attended  the  mysteries  ;  many  things 
would  be  discovered  more  shocking  than  the  Jewish 
horrors.  He  would  find  persons  who  practise  augury, 
who  make  use  of  charms,  and  omens,  and  incantations, 
and  who  have  committed  fornication,  adulterers,  drunk- 
ards, and  revilers, — covetous  I  am  unwilling  to  add,  lest  I 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  233 

should  hurt  the  fecHngs  of  any  of  those  who  are  standing 
here.  What  more  ?  Suppose  any  one  should  make  scrutiny 
into  all  the  communicants  in  the  world,  what  kind  of 
transgression  is  there  which  he  would  not  detect  ?  And 
what  if  he  examined  those  in  authority  ?  Would  he  not 
find  them  eagerly  bent  upon  gain  ?  making  traffic  of  high 
places?  envious,  malignant,  vainglorious,  gluttonous  and 
slaves  to  money  ?  "  ' 

A  similar  vivid  description,  under  the  figure  of 
a  burning  building,  representing  the  Church  as 
consumed  with  evil,  is  found  in  Homily  lo,  On 
Ephesia7is.  Another  description  of  the  effect  of 
heathenism  upon  those  who  professed  to  be  Chris- 
tians is  sharply  set  forth  in  a  Treatise  Attributed 
to  Cyprian,  on  the  *'  Public  Shows." ^     He  says  : 

"  Believers,  and  men  who  claim  for  themselves  the 
authority  of  the  Christian  name,  are  not  ashamed — are 
not,  I  repeat,  ashamed  to  find  a  defence  in  the  heavenly 
Scriptures  for  the  vain  superstitions  associated  with  the 
public  exhibitions  of  the  heathens,  and  thus  to  attribute 
divine  authority  to  idolatry.  For  how  is  it,  that  what  is 
done  by  the  heathens  in  honor  of  any  idol  is  resorted  to 
in  a  public  show  by  faithful  Christians,  and  the  heathen 
idolatry  is  maintained  and  the  true  and  divine  religion  is 
trampled  upon  in  contempt  of  God  ?  Shame  binds  me 
to  relate  their  pretexts  and  defences  in  this  behalf. 
'  Whe-^e,'  say  they,  '  are  there    such  Scriptures  ?     where 


'  Hon^ily  6,  On  Ephesians. 

*  T  gc  222   of  vol.   ii.    of    The    IVritiugs  of  Cyprian,   in  Ante-Nicene 


Librar,' 


234  PAGANISM  IN  CHRISTIANITY. 

are  these  things  prohibited  ?  On  the  contrary,  both 
EHas  is  the  charioteer  of  Israel,  and  David  himself  danced 
before  the  ark.  We  read  of  psaltries,  horns,  trumpets, 
drums,  pipes,  harps,  and  choral  dances.  Moreover,  the 
apostle,  in  his  struggle,  puts  before  us  the  contest  of  the 
Caestus,  and  of  our  wrestle  against  the  spiritual  things  of 
wickedness.  Again  when  he  borrows  his  illustrations 
from  the  racecourse,  he  also  proposes  the  prize  of  the 
crown.  Why,  then,  may  not  a  faithful  Christian  man 
gaze  upon  that  which  the  divine  pen  might  write  about  ? ' 
At  this  point  I  might  not  unreasonably  say  that  it  would 
have  been  far  better  for  them  not  to  know  any  writings 
at  all,  than  thus  to  read  the  writings  [  of  the  Scriptures  ]. 
For  words  and  illustrations  which  are  recorded  by  way  of 
exhortation  to  evangelical  virtue,  are  translated  by  them 
into  pleas  for  vice  ;  because  those  things  are  written  of, 
not  that  they  should  be  gazed  upon,  but  that  a  greater 
eagerness  might  be  aroused  in  our  minds  in  respect  of 
things  that  will  benefit  us,  seeing  that  among  the  hea- 
thens there  is  manifest  so  much  eagerness  in  respect  of 
things  which  will  be  of  no  advantage." 

That  these  evils  increased  with  the  years,  is 
shown  by  the  words  of  Augustine,  when  he  says : 

''  Accordingly  you  will  have  to  witness  many  drunkards, 
covetous  men,  deceivers,  gamesters,  adulterers,  fornicators, 
men  who  bind  upon  their  persons  sacrilegious  charms,  and 
others  given  up  to  sorcerers  and  astrologers,  and  diviners 
practised  in  all  kinds  of  impious  arts.  You  will  also  have 
to  observe  how  those  very  crowds  which  fill  the  theaters 
on  the  festal  days  of  the  pagans,  also  fill  the  churches  on 
the  festal  days   of    the  Christians.     And  when  you  see 


OTHER   FORMS   OF  PAGAN  RESIDUUM.  235 

these  things  you  will  be  tempted  to  imitate  them.  Nay, 
why  should  I  use  the  expression,  j/^//  will  sce^  in  reference 
to  what  you  assuredly  are  acquainted  with  even  already. 
For  you  are  not  ignorant  of  the  fact  that  many  who  are 
called  Christians  engage  in  all  these  evil  things  which  I 
have  briefly  mentioned.  Neither  are  you  ignorant  that 
at  times,  perchance,  men  whom  you  know  to  bear  the 
name  of  Christians  are  guilty  of  even  more  grievous  of- 
fenses than  these." ' 

Such  degradation  of  Christian  life  was  the  una- 
voidable fruitage  of  the  various  pagan  influences 
which  had  substituted  false  standards  of  Church 
membership  and  of  action  for  the  true  ones  laid 
down  in  the  Scriptures. 

Faith  in  ''  Relics!' 

Faith  in  ''  Relics,"  bodies,  bones,  garments, 
places,  etc.,  as  retaining  the  virtues  of  the  persons 
with  whom  they  were  associated,  was  a  prominent 
characteristic  of  paganism,  from  the  earliest  time. 
Paganism  brought  this  element  into  Christianity, 
where  it  took  root  and  flourished,  like  a  fast-grow- 
ing, noxious  weed.  The  whole  system  of  relic 
worship,  down  to  the  '*  Holy  Coat  at  Treves,"  in 
1 89 1,  is  a  direct  harvest  from  pagan  planting. 
Relics,  were  believed  to  be  powerful  agents  for 
good,  by  direct  influence,  and  by  acting  as  charms 

•  On  the  Catechising  of  the  Uninstructed,  chap,  xxv.,  *  48. 


236  PAGANISM  IN  CHRISTIANITY. 

to  ward  off  evils  of  all  kinds.  Take  an  example 
from  one  of  the  early  Church  historians,  Sozomen, 
who  gives  the  following  with  all  the  soberness  of 
undoubted  fact : 

"  While  the  Church  everywhere  was  under  the  sway  of 
these  eminent  men,  the  clergy  and  people  were  excited 
to  the  imitation  of  their  virtue  and  zeal.  Nor  was  the 
Church  of  this  era  distinguished  only  by  these  illustrious 
examples  of  piety ;  for  the  relics  of  the  proto-prophets, 
Habakkuk,  and  a  little  while  after,  Micah,  were  brought 
to  light  about  this  time.  As  I  understand,  God  made 
known  the  place  where  both  these  bodies  were  deposited, 
by  a  divine  vision  in  a  dream  to  Zebennus,  who  was  then 
acting  as  bishop  of  the  Church  of  Eleutheropolis.  The 
relics  of  Habakkuk  were  found  at  Cela  a  city  called  Ceila. 
The  tomb  of  Micah  was  discovered  at  a  distance  of  ten 
stadia  from  Cela,  at  a  place  called  Berathsatia.  This  tomb 
was  ignorantly  styled  by  the  people  of  the  country,  '  the 
tomb  of  the  faithful ';  or,  in  their  native  language,  Neph- 
sameemana.  These  events,  which  occurred  during  the 
reign  of  Theodosius,  were  sufficient  for  the  good  repute 
of  the  Christian  religion."  ^ 

The  same  author  reports  the  discovery  of  the 
relics  of  Zechariah  the  prophet.  Calemerus,  a 
serf,  was  directed  in  a  dream  to  dig  at  a  certain 
place  in  a  garden,  being  assured  that  he  would 
find  two  cofBns,  the  inner  one  of  wood,  "the  other 
of  lead;  "beside  the  coffins  you  will  see  a  glass 

'  Ecc.  Hist.,  book  vii.,  chap.  xxix. 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  237 

vessel  full  of  water,  and  two  serpents  of  moderate 
size,  but  tame  and  perfectly  innoxious,  so  that  they 
seem  to  be  used  to  being  handled."  Calemerus 
followed  the  directions,  and  found  the  body  of 
Zechariah,  ''clad  in  a  white  stole,"  with  a  royal 
child  lying  at  his  feet ;  and  ''  although  the  prophet 
had  lain  under  the  earth  for  so  many  generations, 
he  appeared  sound  ;  his  hair  was  closely  shorn,  his 
nose  was  straight ;  his  beard  moderately  grown, 
his  head  quite  short,  his  eyes  rather  sunken,  and 
concealed  by  the  eyebrows."^  In  a  similar  style,' 
Sozomen  relates  how  the  head  of  John  the  Bap- 
tist was  discovered  in  the  suburbs  of  Constantino- 
ple. That  such  ridiculous  myths  could  be  written 
down  as  a  part  of  genuine  Church  history,  shows 
how  fully  the  pagan  falsehoods  corrupted  the  best 
currents  of  Christian  life. 

The  Cross,  its  Sign,  and  other  Charms, 

Comparatively  few  readers  realize  that  the  cross 
was  of  heathen  origin,  and  a  religious  symbol  of 
the  lowest  order,  and  that  it  was  not  adopted  as  a 
symbol  of  Christianity  until  the  Church  was  well 
paganized.  Its  origin  lies  in  the  shadows  of  the 
prehistoric  period.  It  was  a  religious  symbol  in 
the  Asiatic,   Egyptian,   Grecian,   Roman,  Druidic, 

'  Ibid.,  book  ix.,  chap.  xvii. 
^  Book  vii.,  chap.  xxi. 


238  PAGANISM  IN  CHRISTIANITY, 

and  Central  American  heathenism.  It  originated 
in  the  lowest  department  of  sun-worship  cultus, 
Ishtar,  the  Assyrian  Venus,  was  represented  as 
holding  a  staff,  the  upper  end  of  which  was  in  the 
form  of  a  Latin  cross.  The  worship  of  Ishtar  was 
one  of  the  darkest  features  of  the  Babylonian  reli- 
gion. It  was  conducted  with  lascivious  rites  which 
may  not  be  named.  It  corrupted  the  Hebrews  on 
every  side.  We  find  it,  with  other  forms  of  sun- 
worship,  polluting  the  temple  itself,  and  sharply 
condemned  by  the  prophet  of  Jehovah.  ^ 

Tammuz  was  the  young  and  beautiful  sun-god, 
the  bridegroom  of  Ishtar  who  bore  the  cross- 
crowned  sceptre  ;  and  this  mourning  for  him  was 
associated  with  gross  obscenity. 

Another  form  of  this  same  worship  is  condemned 
by  Jeremiah,  thus : 

"■  Seest  thou  not  what  they  do  in  the  cities  of  Judah 
and  in  the  streets  of  Jerusalem  ?  The  children  gather 
wood,  and  the  fathers  kindle  the  fire,  and  the  women 
knead  their  dough,  to  make  cakes  to  the  queen  of  heaven, 
and  to  pour  out  drink-offerings  unto  other  gods,  that  they 
may  provoke  me  to  anger."  ^ 

There  is  evidence  to  show  that  these  cakes  were 
marked  with  one  form  of  the  cross,  the  Greek  tatc 
(7").     In  later  times  the  Greeks  offered  cakes  thus 

'  See  Ezek.  viii.,  14-18. 
^  Jer.  vii.,   17-19. 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  239" 

marked  to  Bacchus,  in  connection  with  the  vilest 
orgies.  Specimens  of  these  are  found  at  Hercu- 
laneum.  Similar  ones  have  been  found  in  the 
catacombs.  The  "  hot  cross-bun  "  is  the  lineal 
descendant  of  the  tatc  (7")-marked  cakes  of  the 
obscene  sun-worship  culhis.  Its  association  with 
Friday — day  of  Ishtar,  Venus,  Frega — is  a  remnant 
of  paganism,  although  later  efforts  to  Christianize 
it  have  associated  it  with  ''  Good  Friday." 

The  cross  appears  in  Assyrian  history,  worn  as  a 
religious  emblem  by  the  priest-king,  Samsi-Vul, 
son  of  Shalamanezar,  and  also  by  Assur-Nazir-Pal. 
These  specimens  may  be  seen  in  the  British  Mu- 
seum. It  is  the  Greek  cross,  and  identical  with 
the  "pectoral  cross,"  worn  by  the  Pope,  and  seen 
on  altar-cloths  at  the  present  day.  Priority  of 
possession  is  several  thousand  years  in  favor  of  the 
Assyrian.  The  same  style  of  crosses  are  found  in 
the  Etruscan  department  of  the  Vatican  Museum 
at  Rome.  They  are  on  the  breasts — painted — of  cer- 
tain large  Etruscan  male  figures,  and  are  taken  from 
mural  decorations  in  ancient  Etruscan  burial-places. 
Similar  ''  pectoral  "  crosses  may  be  seen  also  in  the 
British  Museum  on  two  figures  from  Thebes,  in 
the  Egyptian  Hall.  They  date  from  about  iioo 
B.C.,  and  represent  men  of  Asia  bringing  tribute. 
In  Wilkinson's  A7icient  Egypt  the  same  cross  may 
be  seen  on  the  breast  of  two  warriors. 


240  PAGANISM  IN  CHRISTIANITY. 

There  is  a  figure  of  the  youthful  Bacchus,  taken 
from  an  ancient  vase,  with  which  antiquarians  are 
familiar,  holding  a  cup  and  fennel  branch — a  figure 
of  much  beauty.  The  head-dress  is  a  band  with 
crosses  as  of  Horus.  A  portion  of  the  band  falls 
from  the  head,  and  with  its  fringe  and  single  cross, 
if  lengthened,  would  form  a  modern  ''  stole." 

The  cross  is  also  found  on  Greek  pottery,  dating 
from  700  to  500  B.C.  It  appears  in  relics  of  the 
Latin  people  of  the  same  period.  It  was  used  as 
a  symbol  in  Buddhism  in  India  long  before  the 
time  of  Christ.  It  is  also  found  in  Thibet,  Scandi- 
navia, and  other  parts  of  northern  Europe. 

That  the  cross  was  extensively  known  and  used 
before  the  Christian  era  is  shown  by  an  admirable 
article  in  the  Edmburgh  Review  of  October,  1870, 
on  the  pre-Christian  Cross.  The  author  of  the 
article  claims  to  have  collected  nearly  two  hundred 
varieties  of  the  cross,  in  its  heathen  form.  He 
speaks  of  it  as  follows  : 

"  From  the  dawn  of  organized  paganism  in  the  Eastern 
world,  to  the  final  establishment  of  Christianity  in  the 
Western,  the  cross  was  undoubtedly  the  commonest  and 
most  sacred  of  symbolical  monuments,  and  to  a  remarkable 
extent  it  is  so  still  in  almost  every  land  where  that  of 
Calvary  is  unrecognized  or  unknown.  Apart  from  any 
distinctions  of  social  or  intellectual  superiority  of  caste, 
color,  nationality,  or  location  in  either  hemisphere  it 
appears  to  have  been  the  aboriginal  possession   of  every 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  24 1 

people  of  antiquity — the  clastic  girdle,  so  to  say,  which 
embraced  the  most  widely  separated  heathen  communi- 
ties, the  most  significant  token  of  universal  brotherhood, 
the  principal  point  of  contact  in  every  system  of  pagan 
mythology,  to  which  all  the  families  of  mankind  were 
severally  and  irresistibly  drawn,  and  by  which  their  com- 
mon descent  was  emphatically  expressed.     .     .     . 

"  Of  the  several  varieties  of  the  cross  still  in  vogue  as 
national  or  ecclesiastical  emblems  in  this  and  other  Euro- 
pean states,  and  distinguished  by  the  familiar  appellations 
of  St.  George,  St.  Andrew,  the  Maltese,  the  Greek,  the 
Latin,  etc.,  there  is  not  one  amongst  them  the  existence 
of  which  may  not  be  traced  to  the  remotest  antiquity."  ' 

It  Is  also  true  that  the  cross  does  not  appear  as 
the  symbol  of  Christianity  until  after  its  paganlza- 
tlon  under  Constantlne.  He  made  a  composite 
symbol,  known  as  the  C/ii-ro,  of  which  see  below. 
It  seems  probable  that  he  added  these  to  the  pagan 
cross.     On  this  point  Blake  says  : 

"The  Cross  and  the  Crescent  were  combined  in  the  Orien- 
tal standards  (Fig.  29.)  centuries  before  the  time  of  Christ. 

"  Roman  coins  of  the  period  of  269  B.C.  show  the  cross 
of  Saturn  (Fig.  30.)  with  distinctness.  According  to 
Gaume,  the  illustrious  writer,  all  the  Roman  standards 
bore  this  cross,  and  Constantlne  being  unable  to  vary  the 
banner  of  the  empire,  added  '  XP  '  the  Greek  sign  for 
Christ,  to  the  imperial  flag,  312  A.D."  ' 

'  Pp.  224,  226. 

^  The  Cross,  Ancient  and  Modern,  by  Willson  W.   Blake,  illustrated,  pp. 

18,  19,  New  York. 

16 


24*2  PAGANISM  IN   CHRISTIANITY. 

The  similarity  between  the  heathenism  of  Asia 
and  Central  America  is  a  well-known  fact  of  history. 

"  The  religion  of  the  Mexicans  was  purely  Chaldean. 
They  professed  to  believe  in  a  Supreme  God,  but  idol- 
worship  was  general.  They  had  a  regular  priesthood, 
gorgeous  temples  and  convents  ;  they  had  processions,  in 
which  crosses,  and  even  red  crosses,  were  carried  ;  and 
incense,  flowers,  and  fruit-offerings  were  employed  in  their 
worship.  They  confessed  to  their  priests,  and  generally 
confessed  only  once,  receiving  a  written  absolution  which 
served  for  the  remainder  of  their  lives  as  an  effectual 
safeguard  against  punishment,  even  for  crimes  committed 
after  receiving  the  said  absolution.  They  worshipped, 
and  afterwards  ate,  a  wafer-god,  an  idol  made  of  flour  and 
honey,  which  they  called  '  the  god  of  penitence,'  and  they 
always  ate  him  fasting.  They  also  venerated  the  black 
calf,  or  bull,  and  adored  a  goddess-mother,  with  an  infant 
son  in  her  arms.  They  sacrificed  human  victims  to  the 
God  of  Hell,  of  whom  they  considered  the  cross  to  be  a 
symbol,  and  to  whom  they  were  largely  sacrificed,  by 
laying  them  on  a  great  black  stone  and  tearing  out  their 
hearts. 

*'  We  are  now  prepared  to  see  how  easily  the  heathen, 
in  adopting  a  nominal  Christianity,  as  they  did  from  the 
reign  of  Constantine,  would  have  modified  and  Christian- 
ized their  views  of  the  heathen  cross.  Hitherto  that  em- 
blem had  been  associated  with  their  worship  of  the  gods. 
In  their  temples,  in  their  houses,  on  their  images,  their 
clothes,  their  cattle,  etc.,  the  worshippers  were  accustomed 
to  see  the  peculiar  cross,  or,  crosses,  dedicated  to  each. 
Bacchus  had  his,  Serapis  his,  and  so  forth.  Some  of  the 
new  converts  were  themselves  wearing  on  their  own  per- 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  243 

sons  the  emblem  of  their  gods.  This  was  the  case  with 
certain  Asiatics  and  Etruscans,  who  wore  the  cross  round 
their  necks,  but  not,  apparently,  with  the  Egyptians  as 
far  as  relating  to  a  neck  ornament.  Wilkinson,  chapter 
v.,  plate  342,  gives  the  figures  of  four  warriors  from  the 
monuments  of  Egypt,  from  Asiatic  tribes,  wearing  crosses 
round  their  necks,  or  on  their  clothes.  Their  date  is 
about  1400  B.C. 

*'  In  plate  47  of  his  Pcintiircs  Antiques  de  Vases  Grecs 
(Rome,  1817,  fol.),  Milligen  gives  examples  of  the  cross  on 
the  apron  of  the  warrior,  and  within  a  circle  on  his  horse. 

''  To  enter  then,  into  a  heathen  temple  just  rededicated 
to  Christ,  where  the  cross  of  the  rejected  pagan  deity  still 
existed,  or  where  a  new  church  cross  had  been  substituted 
— to  visit  a  temple  so  reconsecrated,  or  to  enter  a  basilica 
(judgment  hall)  by  the  Emperor's  order  just  handed  over 
to  the  bishop  for  Christian  use — all  this  would  aid  in 
making  the  change  from  the  worship  of  the  gods  to  the 
worship  of  the  Emperor's  God  very  easy  to  the  convert. 

"  The  old  temples,  and  the  old  basilicas,  the  arrange- 
ments of  the  apse,  etc.,  in  the  latter  almost  unchanged — 
the  lustral,  or  holy  water — the  mural  paintings  sometimes 
left,  sometimes  altered  to  suit  the  persons  of  the  new 
heroes,  or  saints — the  incense,  the  pomp  of  worship,  the 
long  train  of  vested  priests — all  and  much  more,  would 
make  the  transition  from  the  old  to  the  new  faith,  exter- 
nally, a  matter  of  little  difficulty.  As  to  the  cross,  there 
it  was,  and  there  it  would  continue,  and  has  continued."  ' 

In  view  of  these  and  many  similar  facts,  it  is  easy 
to  understand  how  the  cross  became  a  permanent 

'  The  Cross,  Heathen  and  Christian,  by  Mourant  Brock,  M.A.,  pp.  18,, 
57-59,  London. 


244 


PAGANISM  IN  CHRISTIANITY, 


and  prominent  feature  in  the  symbolism  of  pagan- 
ized Christianity.  The  famous  vision  of  Constan- 
tine  the  Great,  in  which  he  is  said  to  have  seen  a 
cross  in  the  sky,  in  connection  with  the  sun,  is  not 
supported  by  evidence  which  places  it  among  facts. 
It  was  not  unnatural,  however,  that  he,  a  devout 
sun-worshipper,  and  familiar  with  the  cross  as  the 
symbol  of  the  lowest  form  of  that  worship,  should 
associate  the  two,  as  he  has  been  said  to  have  done. 
The  symbol  which  he  adopted  on  his  military 
standard  was  not  the  cross  proper,  but  the  two 
Greek  initials  of  the  name  of  Christ,  the  ''  cki-ro^ 
One  of  these  letters,  resembling  the  English  X, 
gave  the  standard  a  similarity  to  the  cross.  Under 
Valens,  Emperor  of  the  East,  who  died  in  378  a.d., 
the  cross  appears  without  the  letters,  and  from 
that  time  the  letters  gradually  disappear.  The 
Empress  Eudocia  wore  the  heathen  form  of  the 
cross  on  her  head.^  It  was  the  exact  counterpart 
of  that  which  the  moon-goddess,  Diana,  had  worn 
before.  The  leading  facts  concerning  the  cross 
may  be  summed  up  as  follows  : 

Up  to  the  time  of  Constantine — early  part  of 
the  fourth  century — the  cross  remained  what  it  had 
always  been,  a  pagan  symbol,  type  of  its  most 
revolting  cultus.  It  is  the  same  in  India  to-day. 
By  the  opening  of  the  fifth  century  it  had  become 


Died  460  A.D. 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  245 

the  symbol  of  paganized  Christianity.  The  crucifix 
— a  figure  of  Christ  nailed  to  the  cross — appears 
first  about  the  middle  of  the  fifth  century.  The 
following  is  the  general  order  whereby  the  transi- 
tion was  accomplished  : 

1.  Constantine  adopts  the  initial  letters,  giving 
the  chi-ro  standard,  about  312  a.d.^ 

2.  The  chi  (X)  was  gradually  changed  to  the 
form  of  a  cross,  while  the  ro,  similar  to  the  English 
P,  remained  in  its  original  position. 

3.  The  ro  was  rejected,  and  the  chi  (X)  was 
changed  to  the  Greek  cross  of  Bacchus. 

4.  The  heathen  tau  {T),  as  used  in  India  and 
Egypt,  was  brought  in,  probably  because  of  its 
supposed  resemblance  to  the  cross  on  which  Christ 
was  (said  to  have  been)  put  to  death. 

5.  The  tati  appears,  surmounted  by  a  roundel, 
evidently  the  sacred  ^gg  of  the  heathen.  This  was 
the  emblem  of  the  Goddess  of  Nature,  the  pro- 
ductive principle.  This  brought  the  original 
heathen  symbol  into  still  greater  similarity  to  what 
is  now  known  as  the  Latin  cross 

'  Boissier  gives  a  minute  account  of  the  vision  of  Constantine  and  its 
effects  in  leading  him  to  favor  Christianity.  He  quotes  from  Lactantius, 
tutor  of  Constantine's  sons,  who  describes  the  vision  of  the  Emperor  in 
his  treatise,  The  Death  of  the  Persecutors.  This  summary,  given  by 
Boissier,  shows  that  the  sign  which  Constantine  savv  in  his  vision,  and 
which  he  engraved  upon  his  military  standard,  was  not  the  cross  proper, 
but  the  monogram  known  as  the  Chi-Ro.  It  is  described  by  Lactantius  in 
these  words  :  ' '  The  letter  '  X  '  crossed  by  a  bar,  the  top  of  which  was  gently 
recurved,  forming  thus  the  monogram  of  Christ  " — {cf.  La  Fin  du  Paganism^. 


246  PAGANISM  IN  CHRISTIANITY, 

6.  The  crux  ansata,  or  handled  cross.  This  is 
the  form  usually  seen  in  the  hands  of  the  gods  of 
India  and  Egypt.  It  is  the  symbol  of  the  sun-god, 
and  is  interpreted  by  modern  Egyptologists  as  the 
symbol  of  life.  It  was  primarily  a  phallic  symbol 
of  reproduction.  An  English  writer  (Rev.  Mou- 
RANT  Brock)  has  pertinently  said  : 

"  And  it  is  high  time  that  Christians  should  understand 
a  fact  of  which  skeptics  have  been  long  talking  and  writ- 
ing, that  the  cross  was  the  central  symbol  of  ancient  pa- 
ganism. What  it  represents,  must  remain  untold  ;  but  it 
was  probably  made  the  mfedium  of  our  Lord's  death, 
through  the  crafty  device  of  the  wicked  one,  into  whose 
hands  he  was  for  a  while  delivered,  with  a  view  to  the 
future  corruption  of  Christianity,  and  the  carrying  on, 
under  its  name,  of  all  the  abominations  of  the  heathen." 

The  prominence  and  value  which  the  ''sign  of 
the  Cross  "  and  its  associate  pagan  symbols  gained 
as  "charms"  in  paganized  Christianity  can  be 
readily  understood  in  view  of  the  foregoing  facts. 
It  is  wholly  unexplainable  from  the  New  Testa- 
ment standpoint,  and  without  these  facts.  A  few 
examples  must  sufifice,  showing  how  this  pagan 
conception  was  transferred  to  Christianity.  Bing- 
ham, a  learned  and  conservative  writer,  says  : 

*'  But  there  was  one  sort  of  enchantment,  which  many 
ignorant  and  superstitious  Christians,  out  of  the  remains 
of  heathen   error,   much  affected  ;    that   was  the  use  of 


OTHER   FORMS   OF  PAGAN  RESIDUUM.  247 

charms  and  amulets  and  spells  to  cure  diseases,  or  avert 
dangers  or  mischiefs,  both  from  themselves  and  the  fruits 
of  the  earth.  For  Constantine  had  allowed  the  heathen, 
in  the  beginning  of  his  reformation,  for  some  time,  not 
only  to  consult  their  augurs  in  public,  but  also  to  use 
charms  by  way  of  remedy  for  bodily  distempers,  and  to 
prevent  storms  of  rain  and  hail  from  injuring  the  ripe 
fruits,  as  appears  from  that  very  law,  where  he  condemns 
the  other  sort  of  magic,  that  tended  to  do  mischief,  to  be 
punished  with  death.  And  probably  from  this  indulgence 
granted  to  the  heathen,  many  Christians  who  brought 
a  tincture  of  heathenism  with  them  into  their  religion, 
might  take  occasion  to  think  there  was  no  great  harm  in 
such  charms  or  enchantments,  when  the  design  was  only 
to  do  good,  and  not  evil.  However  it  was,  this  is  certain 
in  fact,  that  many  Christians  were  much  inclined  to  this 
practice,  and  therefore  made  use  of  charms  and  amulets, 
which  they  called  periamviata  and  pJiylacteria,  pendants 
and  preservatives  to  secure  themselves  from  danger,  and 
drive  away  bodily  distempers.  These  phylacteries,  as  they 
called  them,  were  a  sort  of  amulets  made  of  ribands,  with 
a  text  of  Scripture  or  some  other  charm  of  words  written 
in  them,  which  they  imagined  without  any  natural  means 
to  be  effectual  remedies  or  preservatives  against  diseases." 

The  extent  to  which  this  evil  existed  in  the  Church 
is  indicated  by  Chrysostom,  as  is  also  his  belief  in 
the  sign  of  the  cross  as  a  superior  "charm."  He 
says  : 

"  For  these  amulets,  though  they  who  make  money  by 
them  are  forever  rationalizing  about  them,  and    saying, 

""  Antiquities,  etc.,  bookxvi.,  chap,  v.,  sec.  6. 


248  PAGANISM  IN  CHRISTIANITY. 

*  We  call  upon  God,  and  do  nothing  extraordinary,'  and 
the  like ;  and  '  the  old  woman  [who  made  the  amulets] 
is  a  Christian,'  says  he,  *  and  one  of  the  faithful';  the 
thing  is  idolatry.  Art  thou  one  of  the  faithful  ?  sign  the 
cross  ;  say,  this  I  have  for  my  only  weapon  ;  this  for  my 
remedy  ;  and  other  I  know  none.  Tell  me,  if  a  physician 
should  come  to  one,  and,  neglecting  the  remedies  belong- 
ing to  his  art,  should  use  incantations,  should  we  call  that 
man  a  physician  ?  By  no  means :  for  we  see  not  the 
medicines  of  the  healing  art ;  so  neither,  in  this  case,  do 
we  see  those  of  Christianity. 

"  Other  women,  again,  tie  about  them  the  names  of 
rivers,  and  venture  numberless  things  of  like  nature.  Lo, 
I  say,  and  forewarn  you  all,  that  if  any  be  detected,  I  will 
not  spare  them  again,  whether  they  have  made  amulet,  or 
incantation,  or  any  other  thing  of  such  an  art  as  this."' 

"This  sign  [the  cross],  both  in  the  days  of  our  fore- 
fathers and  now  hath  opened  doors  that  were  shut  up ; 
this  hath  quenched  poisonous  drugs  ;  this  hath  taken  away 
the  power  of  hemlock ;  this  hath  healed  bites  of  venom- 
ous beasts.  For  if  it  opened  the  gates  of  hell,  and  threw 
wide  the  archways  of  Heaven,  and  made  a  new  entrance 
into  Paradise,  and  cut  away  the  nerves  of  the  devil ;  what 
marvel  if  it  prevailed  over  poisonous  drugs,  and  venomous 
beasts,  and  all  other  such  things  ?  "  ^ 

Tertullian  shows  his  faith  in  the  sign  of  the 
cross  as  a  cure  for  disease,^  in  his  discussion  of  the 
nature  and  cure  of  the  scorpion's  sting.      He  says : 

'  Horn,  viii.,  On  Colossimts. 

■^  Homily  liv.,  ^  7,  On  the  Gospel  of  Si.  Matthew. 

^  Scorpiace,  xv. 


OTHER   FORMS  OF  PAGAN-  RESIDUUM.  249 

"  We  have  faith  for  a  defense  if  we  are  not  smitten  with 
distrust,  itself,  also,  in  immediately  making  the  sign  [of 
the  cross  over  the  wounded  part]  and  adjuring  [that  part 
in  the  name  of  Jesus]  and  besmearing  the  [poisoned]  heel 
with  [the  gore  of]  the  beast." 

The  Sign  of  the   Cross  in  Baptism. 

As  one  of  the  supreme  charms,  the  sign  of  the 
cross  was  associated  with  baptism,  which  was 
also  made  a  ''  charm  "  under  the  influence  of  pagan 
water-worship.  It  was  associated  with  anointing, 
which  was  also  a  pure  importation  from  paganism. 
Speaking  of  this  sign  Bingham  says  : 

"  The  third  use  of  it  was  in  this  unction  before  baptism. 
For  so  the  author  under  the  name  of  Dionysius,  describ- 
ing the  ceremony  of  anointing  the  party,  before  the 
consecration  of  the  water,  says,  The  Bishop  begins  the 
unction  by  thrice  signing  him  with  the  sign  of  the  cross, 
and  then  commits  him  to  the  priest  to  be  anointed  all 
over  the  body,  whilst  he  goes  and  consecrates  the  water 
in  the  font.  St.  Austin  also  may  be  understood  of  this 
when  he  says.  The  cross  is  always  joined  with  baptism. 
And  by  this  we  may  interpret  several  passages  in  Cyprian, 
as  where  he  tells  Demetrian,  They,  only,  escape,  who  are 
born  again,  and  signed  with  the  sign  of  Christ.  And 
what  that  sign  is,  and  on  what  part  of  the  body  it  is 
made,  the  Lord  signified  in  another  place,  saying,  '  Go 
through  the  midst  of  Jerusalem  and  set  a  mark  upon 
their  foreheads.'  And  so  again  in  his  book  of  the  Unity 
of  the  Church,  speaking  of  Uzziah's  leprosy,  he   says,  He 


250  PAGANISM  IN  CHRISTIANITY. 

was  marked  for  his  offense  against  the  Lord  in  that  part 
of  his  body,  where  those  are  signed  who  obtain  his  mercy. 
Which  seems  plainly  to  refer  to  the  sign  of  the  cross 
made  in  baptism.  The  author  of  the  Apostolic  Consti- 
tutions is  very  express  in  this  matter.  For  explaining 
the  meaning  of  the  several  parts  and  ceremonies  used  in 
baptism,  he  says,  The  water  is  to  represent  Christ's  burial, 
the  oil  to  represent  the  Holy  Ghost,  the  sign  of  the  cross 
to  represent  the  cross,  and  the  ointment  or  chrism,  the 
confirmation  of  men's  professions.  And  not  improbably 
St.  Jerome  might  refer  to  this,  though  his  words  be  not 
so  restrained  to  this  time  of  unction,  when  he  says,  He 
was  a  Christian,  born  of  Christian  parents,  and  carried 
the  banner  of  the  cross  in  his  forehead.  Some  add  also 
those  words  of  Cyprian.  Let  us  guard  our  foreheads  that 
Ave  may  preserve  the  sign  of  God  without  danger.  And 
those  of  Pontius  in  his  life,  where  speaking  of  the 
Christian  confessors  who  were  branded  by  the  heathen 
in  the  forehead,  and  sent  as  slaves  into  the  mines,  he 
says,  They  were  marked  in  the  forehead  a  second  time  ; 
alluding  to  the  sign  of  the  cross,  which  as  Christians  they 
had  received  before.  But  these  passages  do  not  neces- 
sarily relate  to  baptism,  but  are  only  general  expressions 
that  may  refer  to  the  use  of  the  sign  of  the  cross  upon 
any  other  occasion  ;  it  being  usual  in  those  times  to  sign 
themselves  upon  the  forehead  in  the  commonest  actions 
of  their  lives,  upon  every  motion,  as  Tertullian  expresses 
it,  at  their  going  out  and  coming  in,  at  their  going  to  bath, 
or  to  bed,  or  to  meals,  or  whatever  their  employment  or 
occasions  called  them  to.  Yet  thus  far  it  may  be  argued 
from  them,  that  they  who  used  it  so  commonly  upon  all 
■other    occasions,    would    hardly    omit    it    in  this  solemn 


OTHER  FORMS   OF  PAGAN  RESIDUUM.  25  I 

unction  of  baptism.  And  therefore  these  allegations  may- 
be allowed  to  be  a  sort  of  collateral  evidence  of  the 
practice."  * 

Again  he  says  : 

"  Secondly,  I  observe,  that  together  with  this  prayer,  it 
was  usual  to  make  the  sign  of  the  cross  also,  not,  as  before, 
upon  the  person  to  be  baptised,  but  as  a  circumstance  of 
the  consecration.  This  we  learn  not  only  from  Dionysius, 
but  from  St.  Austin,  who  says.  The  water  of  baptism  was 
signed  with  the  Cross  of  Christ.  And  St.  Chrysostom 
says,  They  used  it  in  all  their  sacred  mysteries  ;  when 
they  were  regenerated  in  baptism,  when  they  were  fed 
with  the  mystical  food  in  the  eucharist,  when  they  were 
ordained,  that  symbol  of  victory  was  always  represented 
in  the  action,  whatever  religious  matter  they  were  con- 
cerned in.  To  which  we  may  add  the  author  under  the 
name  of  St.  Austin,  who  runs  over  all  the  solemn  conse- 
crations of  the  Church  and  tells  us,  the  symbol  of  the  cross 
was  used  in  every  one,  in  catechising  of  new  converts,  in 
consecrating  the  waters  of  baptism,  in  giving  imposition 
of  hands  in  confirmation,  in  the  dedication  of  Churches, 
and  altars,  in  consecrating  the  eucharist,  and  in  promot- 
ing priests  and  Levites  to  holy  orders. 

"  Thirdly,  I  observe  concerning  the  effects  of  this  con- 
secration, that  the  very  same  change  was  supposed  to  be 
wrought  by  it  in  the  waters  of  baptism,  as  by  the  conse- 
cration of  bread  and  wine  in  the  eucharist.  For  they 
supposed  not  only  the  presence  of  the  Spirit,  but  also  the 
mystical  presence  of  Christ's  blood,  to  be  hereafter  conse- 
cration.    Julius  Firmicus,  speaking  of  baptism,  bids  men 

'^Antiquities,  book  xi.,  chap,  ix.,  sec.  5. 


252  PAGANISM  IN  CHRISTIANITY. 

here  seek  for  the  pure  waters,  the  undefiled  fountain, 
where  the  blood  of  Christ,  after  many  spots  and  defile- 
ments, would  whiten  them  by  the  Holy  Ghost."  ' 

Superstitious  regard  for  the  sign  of  the  cross 
grew  as  paganism  ripened  in  the  church ;  witness 
the  following  words  of  Augustine  : 

"  And  lastly  as  every  one  knows,  what  else  is  the  sign 
of  Christ  but  the  Cross  of  Christ?  For  unless  that  sign 
be  applied,  whether  it  be  to  the  foreheads  of  believers,  or 
to  the  very  water  out  of  which  they  are  regenerated,  or 
to  the  oil  with  which  they  receive  the  anointing  chrism, 
or  to  the  sacrifice  that  nourishes  them,  none  of  them  is 
properly  administered." "" 

Baptism  and  "  Holy  Water''  as  "  C/iarms." 

The  pagan  doctrine  of  baptismal  regeneration 
involved  the  idea  of  water  as  a  charm  against 
disease  and  misfortune,  in  men,  in  animals,  in 
growing  crops,  and  fruits.  These  notions  were 
brought  Into  the  Christian  Church  and  soon 
became  widely  spread  and  firmly  fixed.  An  excel- 
lent review  of  this  subject  is  furnished  by  Canon 
Farrar  in  his  description  of  Cyprian's  views  relative 
to  baptism.     These  are  his  words  : 

"  Cyprian  holds  that  in  baptism  the  Priest  commands 
the  power  of  the  Holy  Ghost  to  forgive  sin  by  means  of 
sanctified  and  purified  water,  but  only  if  he  be  a  Catholic 

"^  Antiqtiities,  book  xi.,  chap,  x.,  sees.  3  and  4. 
2  Tractate  11 8,    On  //le  Gospel  of  St.  John. 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  253 

Priest,  and  free  from  every  taint  of  what  Cyprian  or  the 
Episcopate  regards  as  Schism  or  heresy.  When  the  grace 
of  forgiveness  for  all  past  sins  has  been  bestowed  by  this 
act  it  is  not  valid  for  future  sins.  They  too  require  that 
satisfaction  for  them  should  be  offered  to  God,  and  this 
satisfaction  must  be  penitence,  penance,  and  good  works."  ' 
'*  He  might  have  adopted  the  language  of  Tertullian 
about  baptism  :  '  in  this  way,  without  pomp,  with  no  nov- 
elty of  preparation,  without  cost,  a  man  descends  into  the 
water,  and  being  immersed,  with  the  utterance  of  a  few 
words,  rises  up  out  of  it,  scarcely,  if  at  all,  cleaner  in 
body,  but,  incredible  consequence,  the  possessor  of  eternal 
life.'  " ' 

Miracles  through  Baptism. 

Socrates,  the  Church  historian,  tells  of  miracu- 
lous cures  through  baptism  as  gravely  as  Sozomen 
does  of  the  finding  of  "  Relics."     Hear  him  : 

"  This  was  one  important  improvement  in  the  circum- 
stances of  the  Church,  which  happened  during  the  admin- 
istration of  Atticus.  Nor  were  these  times  without  the 
attestation  of  miracles  and  healing.  For  a  certain  Jew 
being  a  paralytic  had  been  confined  to  his  bed  for  many 
years  ;  and  as  every  sort  of  medical  skill,  and  the  prayers 
of  his  Jewish  brethren  had  been  resorted  to  but  had 
availed  nothing,  he  had  recourse  at  length  to  Christian 
baptism,  trusting  in  it  as  the  only  true  remedy  to  be  used. 
When  Atticus  the  bishop  was  informed  of  his  wishes,  he 

'  Epists.  64  and  6q. 

^  Lives  of  the  Fathers,    by   F.   W.    Farrar,   D.D.,    F.R.S.,   vol.    i.,   pp. 
332,  333,  Edinburgh,  1889. 


254  PAGANISM  IN  CHRISTIANITY. 

instructed  him  in  the  first  principles  of  Christian  truths 
and  having  preached  to  him  to  hope  in  Christ,  directed 
that  he  should  be  brought  in  his  bed  to  the  font.  The 
paralytic  Jew  receiving  baptism  with  a  sincere  faith,  as 
soon  as  he  was  taken  out  of  the  baptismal  font  found 
himself  perfectly  cured  of  his  disease,  and  continued  to 
enjoy  sound  health  afterwards.  This  miraculous  power 
Christ  vouchsafed  to  be  manifested  even  in  our  times  ; 
and  the  fame  of  it  caused  many  heathens  to  believe  and 
be  baptised.  But  the  Jews,  although  zealously  '  seeking 
after  signs,'  not  even  the  signs  which  actually  took  place 
induced  to  embrace  the  faith.  Such  blessings  were  thus 
conferred  by  Christ  upon  men."  ^ 

"  A  certain  Jewish  impostor,  pretending  to  be  a  convert 
to  Christianity,  was  in  the  habit  of  being  baptized  often, 
and  by  that  artifice  he  amassed  a  good  deal  of  money. 
After  having  deceived  many  of  the  Christian  sects  by 
this  fraud — for  he  received  baptism  from  the  Arians  and 
Macedonians — as  there  remained  no  others  to  practise  his 
hypocrisy  upon,  he  at  length  came  to  Paul  bishop  of  the 
Novatians,  and  declaring  that  he  earnestly  desired  bap- 
tism, requested  that  he  might  obtain  it  at  his  hand. 
Paul  commended  the  determination  of  the  Jew,  but  told 
him  he  could  not  perform  that  rite  for  him,  until  he  had 
been  instructed  in  the  fundamental  principles  of  the  faith, 
and  given  himself  to  fasting  and  prayer  for  many  days. 
The  Jew  compelled  to  fast  against  his  will  became  the 
more  importunate  in  his  request  for  baptism  ;  now  as 
Paul  did  not  wish  to  discourage  him  by  longer  delays, 
since  he  was  so  urgent,  he  consented  to  grant  his  request, 

'  Socrates,  Eccl.  History,  book  vii.,  chap.  iv. 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  255, 

and  made  all  the  necessary  preparations  for  the  baptism. 
Having  purchased  a  white  vestment  for  him,  he  ordered 
the  font  to  be  filled  with  water,  and  then  led  the  Jew  to 
it  in  order  to  baptize  him.  But  a  certain  invisible  power 
of  God  caused  the  water  suddenly  to  disappear.  The 
bishop,  of  course,  and  those  present,  had  not  the  least 
suspicion  of  the  real  cause,  but  imagined  that  water  had 
escaped  by  the  channels  underneath,  by  means  of  which 
they  are  accustomed  to  empty  the  font  ;  these  passages 
were  therefore  very  carefully  closed,  and  the  font  filled 
again.  Again,  however,  as  the  Jew  was  taken  there  a 
second  time,  the  water  vanished  as  before.  Then  Paul, 
addressing  the  Jew,  said  :  '  Either  you  are  an  evil-doer, 
wretched  man,  or  an  ignorant  person  who  has  already 
been  baptized.'  The  people  having  crowded  together  to 
witness  this  miracle,  one  among  them  recognized  the  Jew, 
and  identified  him  as  having  been  baptized  by  Atticus, 
the  bishop,  a  little  while  before.  Such  was  the  portent 
wrought  by  the  hands  of  Paul  bishop  of  the  Novatians."  * 

That  baptism  was  sought  as  a  shield  against 
bodily  ills,  without  even  the  pagan  notion  of  spir- 
itual purity,  is  shown  by  the  following  from 
Binofham  : 

''  Yet  sometimes,  as  Euthymius  relates  in  the  same 
place,  they  would  bring  their  children  to  the  presbyters 
of  the  Church  to  be  baptised  after  the  Catholic  way,  be- 
cause they  had  an  opinion  that  both  baptism  and  the  cross 
were  of  some  advantage  to  the  body  for  the  cure  of  dis- 
eases, but  of  no  other  efficacy,  benefit,  or  virtue  to  purge 

'  Ibid.,  chap.  xvii. 


256  PAGANISM  nv  CHRISTIANITY, 

the  soul.  And  such  an  opinion  possessed  the  minds  of 
many  others,  who  had  no  further  regard  for  baptism,  but 
only  as  it  was  of  use  to  free  the  body  of  some  distem- 
per or  uncleanliness."  ' 

Delayed  Baptism. 

The  pagan  idea  of  *'  baptismal  regeneration " 
took  such  hold  of  the  Church  as  to  become  a  grave 
evil,  by  inducing  men  to  live  in  sin,  under  the 
belief  that  they  could  gain  salvation  at  the  last 
moment.  The  testimony  of  Bingham  is  presented 
again,  which  testimony  is  the  more  valuable,  be- 
cause coming  from  a  conservative  English  Church- 
man. 

''  Others  deferred  it  out  of  heathenish  principles  still 
remaining  in  them,  because  they  were  in  love  with  the 
world  and  its  pleasures,  which  they  were  unwilling 
to  renounce,  to  take  upon  them  the  yoke  of  Christ, 
which  they  thought  would  lay  greater  restraints  upon 
them,  and  deny  them  those  liberties  which  they  could 
now  more  freely  indulge  themselves  in  and  securely  en- 
joy. They  could  spend  their  life  in  pleasure,  and  be 
baptised  at  last,  and  then  they  should  gain  as  much  as 
those  that  were  baptised  before ;  for  the  laborers  who 
came  into  the  vineyard  at  the  last  hour,  had  the  same 
reward  as  those  that  had  borne  the  burden  and  heat 
of  the  day."  ' 

'  Antiquities,  book  ii.,  chap.  ii. 

'  Antiquities,  book  ii.,  chap,  vi.,  sec.  3. 


OTHER  FORMS   OF  PAGAN  RESIDUUM.  2 $7 

Orientation  at  Baptism. 

The  corruption  of  baptism  by  the  pagan  sun- 
worship  cult  was  especially  shown  in  the  practice 
of  turning  eastward  and  westward  in  connection 
with  baptism.  This  chapter  has  space  for  a  single 
quotation  on  this  point  from  Bingham  : 

''  This  custom  of  turning  about  to  the  East  when  they 
made  their  profession  of  obedience  to  Christ  is  also 
mentioned  by  St.  Ambrose,  Gregory  Nazianzen,  Cyril  of 
Jerusalem,  and  the  author  under  the  name  of  Dionysius. 
For  which  they  assign  two  reasons:  i,  Cyril  tells  his  dis- 
ciples that  as  soon  as  they  had  renounced  the  devil,  the 
paradise  of  God,  which  was  planted  in  the  East,  and 
whence  our  first  parent  for  his  transgression  was  driven 
into  banishment,  was  now  laid  open  to  them  ;  and  their 
turning  about  from  the  West  to  the  East,  which  is  the 
region  of  light,  was  a  symbol  of  this.  For  the  same  rea- 
son, St.  Basil  and  some  others  of  the  ancients  tell  us,  they 
prayed  toward  the  East,  that  they  might  have  their  faces 
toward  paradise.  The  other  reason  for  turning  to  the 
East  in  baptism,  was  because  the  East  or  rising  sun  was  an 
emblem  of  the  Sun  of  Righteousness,  to  whom  they  now 
turned  from  Satan.  Thou  art  turned  about  to  the  East, 
says  St.  Ambrose,  for  he  that  renounces  the  devil,  turns 
unto  Christ.  Where  he  plainly  intimates  with  St.  Jerome, 
that  turning  to  the  East  was  a  symbol  of  their  aversion 
from  Satan,  and  conversion  unto  Christ, — that  is,  from 
darkness  to  light,  from  serving  idols,  to  serve  him  who  is 
the  Sun  of  Righteousness  and  Fountain  of  Light."' 

'  Antiquities,  book  xi.,  chap,  vii.,  sec.  7. 


258 


PAGANISM  IN   CHRISTIANITY, 


Faith  in  the  magical  effects  of  baptism  increased, 
until  its  sway  ruled  the  wisest  and  best  of  the  lead- 
ers in  the  Church.  The  great  Augustine  recounts 
many  cases  which  indicate,  if  possible,  more  than 
pagan  credulity.  Among  them  are  the  following. 
The  chapter  from  which  they  are  taken  is  entitled  : 
''  Of  Miracles  which  were  wrought  that  the  world 
might  believe  in  Christy  and  which  have  not  ceased 
since  the  world  believed^ 

''  In  the  same  city  of  Carthage  lived  Innocentia,  a  very 
devout  woman  of  the  highest  rank  in  the  state.  She  had 
a  cancer  in  one  of  her  breasts,  a  disease,  which,  as  physi- 
cians say,  is  incurable.  Ordinarily,  therefore,  they  either 
amputated,  and  so  separated  from  the  body  the  member 
on  which  the  disease  has  seized,  or,  that  the  patient's  life 
may  be  prolonged  a  little,  though  death  is  inevitable, 
even  if  somewhat  delayed,  they  abandon  all  remedies 
following,  as  they  say,  the  advice  of  Hippocrates. 
This  lady  we  speak  of  had  been  advised  to  by  a 
skilful  physician,  who  was  intimate  with  her  family  ;  and 
she  betook  herself  to  God  alone  by  prayer.  On  the  ap- 
proach of  Easter  she  was  instructed  in  a  dream  to  wait 
for  the  first  woman  that  came  out  from  the  baptistry  after 
being  baptised,  and  ask  her  to  make  the  sign  of  Christ 
upon  her  sore.  She  did  so  and  was  immediately 
cured.     .     .     . 

"  A  gouty  doctor  of  the  same  city,  when  he  had  given 
in  his  name  for  baptism,  and  had  been  prohibited  the  day 
before  his  baptism  from  being  baptised  that  year,  by  black 
woolly-haired  boys  who  appeared  to  him  in  his  dream, 


OTHER  FORMS   OF  PAGAN  RESIDUUM.  259 

and  whom  he  understood  to  be  devils,  and  when,  though 
they  trod  on  his  feet,  and  inflicted  the  acutest  pain  he 
had  ever  yet  experienced,  he  refused  to  obey  them,  but 
overcame  them,  and  would  not  defer  being  washed  in  the 
laver  of  regeneration,  was  relieved  in  the  very  act  of  bap- 
tism, not  only  of  the  extraordinary  pain  he  was  tortured 
with,  but  also  of  the  disease  itself,  so  that,  though  he 
lived  a  long  time  afterwards,  he  never  suffered  from  gout ; 
and  yet  who  knows  of  this  miracle  ?  We,  however,  do 
know  it,  and  so,  too,  do  the  small  number  of  brethren 
who  were  in  the  neighborhood,  and  to  whose  ears  it  might 
come. 

"  An  old  comedian  of  Curubis  was  cured  at  baptism  not 
only  of  paralysis,  but  also  of  hernia,  and  being  delivered 
from  both  afflictions,  came  up  out  of  the  font  of  regen- 
eration as  if  he  had  nothing  wrong  with  his  body.  Who 
outside  of  Curubis  knows  of  this,  or  who  but  a  very  few 
who  might  hear  it  elsewhere  ?  But  we,  when  we  heard 
of  it,  made  the  man  come  to  Carthage,  by  order  of  the 
holy  bishop  Aurelius,  although  we  had  already  ascertained 
the  fact  on  the  information  of  persons  whose  word  we 
could  not  doubt. 

'*  Hesperius,  of  a  tribunitian  family,  and  a  neighbor  of 
our  own,  has  a  farm  called  Zubedi  in  the  Fussalian  dis- 
trict ;  and  finding  that  his  family,  his  cattle,  and  his  ser- 
vants were  suffering  from  the  malice  of  evil  spirits,  he 
asked  our  presbyters,  during  my  absence,  that  one  of  them 
would  go  with  him  and  banish  the  spirits  by  his  prayers. 
One  went,  offered  there  the  sacrifice  of  the  body  of 
Christ,  praying  with  all  his  might  that  vexation  might 
cease.  It  did  cease  forthwith,  through  God's  mercy. 
Now  he  had  received  from  a  friend  of  his  own  some  hoJy 


26o  PAGANISM  IN   CHRISTIANITY, 

earth  brought  from  Jerusalem,  where  Christ,  having  been 
buried,  rose  again  the  third  day.  This  earth  he  had  hung 
up  in  his  bedroom  to  preserve  himself  from  harm.  But 
when  his  house  was  purged  of  that  demoniacal  invasion, 
he  began  to  consider  what  should  be  done  with  the  earth  ; 
for  his  reverence  for  it  made  him  unwilling  to  have  it  any 
longer  in  his  bedroom.  It  so  happened  that  I  and  Max- 
iminus,  Bishop  of  Synita,  and  then  my  colleague,  were  in 
the  neighborhood.  Hesperius  asked  us  to  visit  him,  and 
we  did  so.  When  he  had  related  all  the  circumstances,  he 
begged  that  the  earth  might  be  buried  somewhere,  and 
that  the  spot  should  be  made  a  place  of  prayer  where 
Christians  might  assemble  for  the  worship  of  God.  We 
made  no  objection  ;  it  was  done  as  he  desired.  There 
was  in  that  neighborhood  a  young  countryman  who  was 
paralytic,  who,  when  he  heard  of  this,  begged  his  parents 
to  take  him  without  delay  to  that  holy  place.  When  he 
had  been  brought  there  he  prayed,  and  forthwith  went 
away  on  his  own  feet  perfectly  cured. 

"  There  is  a  country  seat  called  Victoriana,  less  than  thirty 
miles  from  Hippo-regius.  At  it  there  is  a  monument  to 
the  Milanese  martyrs,  Protasius  and  Gervasius.  Thither 
a  young  man  was  carried,  who,  when  he  was  watering  his 
horse  one  summer  day  at  noon,  in  a  pool  of  a  river,  had 
been  taken  possession  of  by  a  devil.  As  he  lay  at 
the  monument,  near  death,  or  even  quiet  like  a  dead  per- 
son, the  lady  of  the  manor,  with  her  maids  and  religious 
attendants,  entered  the  place  for  evening  prayer  and 
praise,  as  her  custom  was,  and  they  began  to  sing  hymns. 
At  this  sound,  the  young  man,  as  if  electrified,  was  thor- 
oughly aroused,  and  with  frightful  screaming  seized  the 
altar,  and  held  it  as  if  he  did  not  dare  or  were  not  able 
to  let  it  go,  and  as  if  he  were  fixed  or  tied  to  it  ;  and  the 


OTHER  FORMS  OF  PAGAN  RESIDUUM.  26 1 

devil  in  him,  with  loud  lamentation,  besought  that  he 
might  be  spared,  and  confessed  where  and  when  and  how 
he  took  possession  of  the  youth.  At  last  declaring 
that  he  would  go  out  of  him,  he  named  one  by  one  the 
parts  of  his  body  which  he  threatened  to  mutilate  as  he 
went  out,  and  with  these  words  he  departed  from  the  man. 
But  his  eye  falling  out  on  his  cheek,  hung  by  a  slender 
vein  as  by  a  root,  and  the  whole  of  the  pupil  which  had 
been  black  became  white.  When  this  was  witnessed  by 
those  present  (others,  too,  had  now  gathered  to  his  cries, 
and  had  all  joined  in  prayer  for  him),  although  they  were 
delighted  that  he  had  recovered  his  sanity  of  mind,  yet, 
on  the  other  hand,  they  were  grieved  about  his  eye,  and 
said  he  should  seek  medical  advice.  But  his  sister's  hus- 
band, who  had  brought  him  there,  said,  '  God  who  has 
banished  the  devil,  is  able  to  restore  his  eye  at  the  pray- 
ers of  his  saints.'  Therewith  he  replaced  the  eye  that 
was  fallen  out  and  hanging,  and  bound  it  in  its  place  with 
his  handkerchief  as  well  as  he  could,  and  advised  him  not 
to  loose  the  bandage  for  seven  days.  When  he  did  so,  he 
found  it  quite  healthy.  Others  also  were  cured  there, 
but  of  them  it  were  tedious  to  speak. 

*'  I  know  that  a  young  woman  of  Hippo  was  imme- 
diately dispossessed  of  a  devil,  on  anointing  herself  with 
oil,  mixed  with  the  tears  of  the  presbyter  who  had  been 
praying  for  her.  I  know  also  that  a  bishop  once  prayed 
for  a  demoniac  young  man  whom  he  never  saw,  and  that 
he  was  cured  on  the  spot."  ' 

Many  other  similar  miraculous  occurrences  are 
related  by  Augustine,  in  this  same  chapter,  show- 
ing how  fully  paganism   mingled  with  his  belief. 

'   The  City  of  God ^  book  xxii.,  chap.  viii. 


262 


PAGANISM  IN  CHRISTIANITY. 


He  reports  also  many  miracles  performed  by  the 
power  of  a  shrine  which  was  situated  near  Car- 
thage. The  chapter  sounds  more  like  a  record 
of  heathen  prodigies  than  like  sober  Christian 
history. 


CHAPTER  XIII. 


SAME    SUBJECT    CONTINUED. 


Lights  in  Worship — Worshipping  "  toward  the  East" — Easter  Fires — Bel- 
tane or  Baal  Fires — Penance — Marioltry — The  Mass — Purgatory  and 
Prayers  for  the  Dead — Peter's  Keys — Christmas — Easter — Lent,  etc. 

SUN-WORSHIP,  as  the  dominant  cult  in  all 
pagan  systems,  furnished  more  elements  of 
corruption  than  any  other. 

Lights  in  Worship, 

The  pagan  origin  of  lights  in  worship  is  univer- 
sally acknowledged.  Their  use  was  sharply  con- 
demned in  the  earlier  times.^  The  Synod  of 
Elviri  (305  or  306  a.d.)  condemned  their  use  in 
cemeteries,  where  they  already  formed  a  part  of 
the  services  for  the  dead.  Canon  34  reads  :  *'  It  is 
forbidden  to  light  wax  candles  during  the  day  in 
cemeteries  for  fear  of  disquieting  the  spirits  of  the 
saints." 

Baronius  explains  this  as  follows  :  "  Many  Neo- 
phytes brought  the  custom  from  paganism  of  light- 

^  See  Tertullian,  Apologeticus,  chap,  xlvi.,  and  Ad  Uxorum,  lib.  ii., 
chap.  vi. 

263 


264 


PAGANISM  IN  CHRISTIANITY, 


ing  wax  candles  upon  tombs.  The  Synod  forbids 
this,  because,  metaphysically,  it  troubles  the  souls 
of  the  dead  ;  that  is  to  say,  this  superstition  wounds 
them." 

Abespine  gives  another  explanation,  which  is, 
that  the  synod  accepted  the  belief  that  was  then 
general,  that  the  souls  of  the  dead  hovered  around 
their  tombs.  **  The  Synod  consequently  forbade 
that  wax  candles  should  be  lighted  by  day,  perhaps 
to  abolish  a  remnant  of  paganism,  but  also  to  pre- 
vent the  repose  of  the  souls  of  the  dead  from  being 
troubled."  ' 

Maitland  says  : 

"  The  burning  of  lights  is  specified  among  the  idola- 
trous rites  forbidden  by  the  Theodosian  Code  :  '  Let  no 
one  in  any  kind  of  place  whatsoever  in  any  city,  burn 
lights,  offer  incense,  or  hang  up  garlands  to  senseless 
idols.'  Vigilantius,  in  reference  to  the  custom  of  using 
lights  in  divine  service,  exclaims  :  '  We  almost  see  the 
ceremonial  of  the  gentiles  introduced  into  the  Churches 
under  pretence  of  religion  ;  piles  of  candles  lighted  while 
the  sun  is  still  shining  ;  and  everywhere  people  kissing 
and  worshipping,  and  I  know  not  what  ;  a  little  dust  in  a 
small  vessel  wrapped  up  in  a  precious  cloth.  Great  honor 
do  such  persons  render  to  the  blessed  martyrs,  thinking 
with  miserable  tapers  to  illumine  those  whom  the  Lamb, 
in  the  midst  of  the  throne,  shines  upon  with  the  splendor 
of  his    majesty.'     This  passage   proves  that  Vigilantius, 

^  See  Hefele,  History  of  the  Councils,  etc.,  to  325  A.D.,  pp.  150,  151. 
Clark's  edition,  Edinburgh,  1872. 


SAME    SUBJECT  CONTINUED.  265 

who  must  have  known  well  the  customs  of  paganism, 
was  struck  with  the  resemblance  between  them  and  the 
rites  newly  introduced  into  the  Church."  ' 

But  love  for  paganism  was  too  strong,  and  the 
custom  soon  became  universal.  Paulinus,  Bishop 
of  Nola  (396  A.D.),  gloried  in  the  use  of  lights.  In 
Natalis  (3:100)  he  says  : 

'*  The  bright  altars  are  crowned  with  thickly  clustered 
lamps,  the  fragrant  lights  smell  of  waxed  papyri  ;  day 
and  night  they  burn  ;  so  that  night  glitters  with  the 
splendor  of  day  ;  and  day  itself  glories  with  heavenly 
honors,  shines  the  more,  its  lustre  being  doubled  by  innu- 
merable lamps."  ^ 

The  persistency  vi^ith  v^hich  the  use  of  lights  yet 
holds  a  place  in  many  branches  of  the  Church 
shows  how  long  and  how  vigorously  paganism  has 
continued  to  corrupt  Christianity. 

•*  Orientation^ 

Another  residuum  from  sun-worship  led  to  build- 
ing churches  with  the  altar  at  the  east,  praying 
toward  the  east,  burying  the  dead  with  reference 
to  the  east,  etc.  Of  the  pagan  origin  of  the  cus- 
tom, Gale  speaks  as  follows  : 

''  Another  piece  of  Pagan  Demonolatry  was  their  cere- 
mony of  bowing  and  worshipping  towards  the  East.  For 
the   Pagans  universally  worshipped  the  sun  as  their  su- 

'   The  Church  in  the  Catacombs,  p.  225,  London,  1846. 
"^  See  Maitland,  p.  228. 


266  PAGANISM  IN  CHRISTIANITY. 

preme  God,  even  the  more  reformed  of  them,  the  new 
Platonists,  Plotinus,  Porphyry,  and  JuHan  the  apostate,  as 
it  appears  by  his  oration  to  the  Sun.  Whence  it  came  to 
pass,  that  the  sun  rising  in  the  east  they  usually  wor- 
shipped in  that  way  (as  the  Jews  in  Babylon  usually  wor- 
shipped west,  because  Jerusalem  stood  west  thence). 
Hence  also  they  built  their  temples  and  buried  their  dead 
towards  the  East.  So  Diogenes  Laertius,  in  the  life  of 
Solon,  says  :  that  the  Athenians  buried  their  dead  towards 
the  East,  the  head  of  their  graves  being  made  that 
way.  And  do  not  Anti-Christ  and  his  sons  exactly  follow 
this  Pagan  ceremony  in  building  their  temples  and  High 
Altars  towards  the  East,  and  in  bowing  that  way  in  their 
worship  ?  "  * 

Various  explanations  were  made  concerning  this 
practice,  to  cover  up  the  prominence  of  this  pagan- 
ism.    For  instance,  Clement  of  Alexandria  says  : 

''  And  since  the  dawn  is  an  image  of  the  day  of  birth, 
and  from  that  point  the  light  which  has  shone  forth  at 
first  from  the  darkness,  increases,  there  has  also  dawned 
on  those  involved  in  darkness  a  day  of  the  knowledge  of 
truth.  In  correspondence  with  the  manner  of  the  sun's 
rising,  prayers  are  made  looking  towards  the  sunrise  in 
the  East.  Whence  also  the  most  ancient  temples  looked 
towards  the  West,  that  people  might  be  taught  to  turn  to 
the  East  when  facing  the  images.  '  Let  my  prayer  be 
directed  before  thee  as  incense,  the  uplifting  of  my  hands 
as  the  evening  sacrifice,'  say  the  Psalms."  ' 

^  Court  of  the  Gentiles,  by  Theophilus  Gale,  part  iii.,  book  ii.,  chap,  ii., 
■section  3,  paragraph  4. 

^  Stromata,  book  vii.,  chap.  vii. 


SAME   SUBJECT  CONTINUED.  267 

Tertullian  seeks  to  avoid  the  charge  of  pagan- 
ism, while  defending  this  practice,  as  follows  : 

"  Others,  with  greater  regard  to  good  manners,  it  must 
be  confessed,  suppose  that  the  sun  is  the  god  of  the 
Christians,  because  it  is  a  well  known  fact  that  we  pray 
toward  the  East,  or  because  we  make  Sunday  a  day  of 
festivity.  What  then  ?  Do  you  do  less  than  this  ?  Do 
not  many  among  you,  with  an  affectation  of  sometimes 
worshipping  the  heavenly  bodies,  likewise,  move  your  lips 
in  the  direction  of  the  sunrise?  It  is  you,  at  all  events, 
who  have  even  admitted  the  sun  into  the  calendar  of  the 
week  ;  and  you  have  selected  its  day,  in  preference  to  the 
preceding  day,  as  the  most  suitable  in  the  week,  for 
either  an  entire  abstinence  from  the  bath,  or  for  its  post- 
ponement until  the  evening,  or  for  taking  rest,  and  for 
banqueting."  ^ 

Easter  Fires. 

Another  element  of  pagan  sun-worship  continues 
to  the  present  time  in  the  Easter  fires,  which 
abound  especially  in  Northern  Europe.  Fire  is 
regarded  as  a  living  thing,  in  Teutonic  mythology. 
It  is  often  spoken  of  as  a  bird,  the  "  Red  Cock." 
Notfuer,  ''  Need-fire,"  is  yet  produced  by  friction, 
at  certain  times.  Such  fire  is  deemed  sacred.  On 
such  occasions  all  fires  in  the  neighborhood  are 
extinguished,  that  they  may  be  rekindled  from  the 
Notfuer,     This  fire   is  yet  used  to  ward  off  evil, 

'  Ad  Nadones,  chap.  xiii. 


268  PAGANISM  IN  CHRISTIANITY. 

and  to  cure  diseases  in  domestic  animals.  Traces 
of  sex-worship  appear  in  connection  with  the  pro- 
ducing of  this  sacred  fire;  "two  chaste  boys'* 
must  pull  the  ropes  which  produce  the  friction 
necessary  to  generate  the  fire  ;  and  a  "  chaste 
youth  "  must  strike  the  light  for  curing  the  dis- 
ease known  as  **  St.  Anthony's  fire."  In  Scotland 
such  fire  is  held  as  a  safeguard  against  the  "  be- 
witching of  domestic  animals." 

Grimm,  who  is  the  highest  authority  on  the 
mythology  of  Northern  Europe,  has  abundant 
material  touching  all  forms  of  fire-worship  in  that 
region.  Here  is  a  single  extract  with  reference 
to  Easter  Fires. 

"  At  all  the  cities,  towns  and  villages  of  the  country, 
towards  evening  on  the  first  (or  third)  day  of  Easter,  there 
is  lighted  every  year,  on  mountain  and  hill,  a  great  fire  of 
straw  turf  and  wood,  amidst  a  concourse  and  jubilation, 
not  only  of  the  young,  but  of  many  grown  up  people. 
On  the  Weser,  especially  in  Schaumburg,  they  tie  up  a 
tar  barrel  on  a  fir  tree  wrapt  around  with  straw,  and  set  it 
on  fire  at  night.  Men  and  maids,  and  all  who  come 
dance,  exulting  and  singing,  hats  are  waved,  handker- 
chiefs thrown  into  the  fire.  The  mountains  all  around 
are  lighted  up,  and  it  is  an  elevating  spectacle,  scarcely 
paralleled  by  any  thing  else,  to  survey  the  country  for 
many  miles  around  from  one  of  the  higher  points,  and  in 
every  direction  at  once  to  see  a  vast  number  of  these 
bonfires,  brighter  or  fainter,  blazing  up  to  heaven.  In 
some  places  they  marched  up  the  hill  in  stately  proces- 


SAME   SUBJECT  CONTINUED.  269 

sion,  carrying  white  rods  :  by  turns  they  sang  Easter 
hymns,  grasping  each  other's  hands,  and  at  the  Hallelujah, 
clashed  their  rods  together.  They  liked  to  carry  some  of 
the  fire  home  with  them. 

''  For  these  igncs  paschalcs  there  is  no  authority  reaching 
beyond  the  sixteenth  century  ;  but  they  must  be  a  great 
deal  older,  if  only  for  the  contrast  with  Midsummer  fires, 
which  never  could  penetrate  into  North  Germany,  because 
the  people  there  held  fast  by  their  Easter  fires.  Now 
seeing  that  the  fires  of  St.  John,  as  we  shall  presently 
show,  are  more  immediately  connected  with  the  Christian 
Church  than  those  of  Easter,  it  is  not  unreasonable  to 
trace  these  all  the  way  back  to  the  worship  of  the  goddess 
Ostara,  or  Eastre,  who  seems  to  have  been  more  a  Saxon 
and  Anglican  divinity  than  one  revered  all  over  Germany. 
Her  name  and  her  fires,  which  are  likely  to  have  come  at 
the  beginning  of  May,  would,  after  the  conversion  of  the 
Saxons,  be  shifted  back  to  the  Christian  feast.  Those 
mountain  fires  of  the  people  are  scarcely  derivable  from 
the  taper  lighted  in  the  Church  the  same  day :  it  is  true 
that  Boniface  calls  it  igjiis  paschalis,  and  such  Easter 
lights  are  mentioned  in  the  sixteenth  century.  Even 
now,  in  the  Hildesheim  country,  they  light  the  lamp  on 
Maundy  Thursday,  and  that  on  Easter  day,  at  an  Easter 
fire  which  has  been  struck  with  a  steel.  The  people  flock 
to  this  fire,  carrying  oaken  crosses,  or  simply  crossed 
sticks,  which  they  set  on  fire  and  then  preserve  for  a  whole 
year.  But  the  common  folk  distinguish  between  this  fire 
and  the  wild  fire  produced  by  rubbing  wood.  Jager 
speaks  oi  a  co7isecratioii  fire  of  logs!'  ' 

'  Teutonic  Mythology,   by  Jacob  Grimm,   four  vols.,   London,  1883,  voL 
ii.,  p.  115. 


270  PAGANISM  IN  CHRISTIANITY. 

Midsummer  Fires, 

Midsummer  was  the  central  point  of  a  great 
pagan  festival  in  honor  of  the  sun,  who  had  then 
reached  his  greatest  height,  from  which  he  must 
soon  decline.  Catholic  Christianity  continued  these 
festivals,  in  St.  John  Baptist  Day.  Many  of  the 
peculiarities  of  these  midsummer  fires  were  similar 
to  those  of  the  Easter  fires  already  noticed.  The 
following  description  of  the  modern  festival  in 
Germany  is  taken  from  Grimm  : 

*'  We  have  a  fuller  description  of  a  Midsummer  fire^ 
made  in  1823  at  Konz,  a  Lorrainian  but  still  German  vil- 
lage, on  the  Moselle,  near  Sierk  and  Thionville.  Every 
house  delivers  a  truss  of  straw  on  the  top  of  the  Strom- 
berg,  where  men  and  youths  assemble  toward  evening. 
Women  and  girls  are  stationed  by  the  Burbach  springs. 
Then  a  huge  wheel  is  wrapt  round  with  straw,  so  that  none 
of  the  wood  is  left  in  sight,  a  strong  pole  is  passed  through 
the  middle,  which  sticks  out  a  yard  on  each  side,  and  is 
grasped  by  the  guiders  of  the  wheel ;  the  remainder  of  the 
straw  is  tied  up  into  a  number  of  small  torches.  At  a 
signal  given  by  the  Maire  of  Sierk  (who  according  to  the  an- 
cient custom,  earns  a  basket  of  cherries  by  the  service),  the 
wheel  is  lighted  with  a  torch,  and  set  rapidly  in  motion  ; 
a  shout  of  joy  is  raised,  all  wave  their  torches  on  high, 
part  of  the  men  stay  on  the  hill,  part  follow  the  rolling 
globe  of  fire,  as  it  is  guided  down  the  hill  to  the  Moselle. 
It  often  goes  out  first :  but  if  alight  when  it  touches  the 
river,  it  prognosticates  an  abundant  vintage,  and  the  Konz 
people  have  a  right  to  levy  a  tun  of  white  wine  from  the 


SAME   SUBJECT  CONTINUED,  2/1 

adjacent  vineyards.  Whilst  the  wheel  is  rushing  past  the 
women  and  the  girls,  they  break  out  into  cries  of  joy,  an- 
swered by  the  men  on  the  hill,  and  inhabitants  of  neigh- 
boring villages,  who  have  flocked  to  the  river  side,  mingle 
their  voices  in  the  universal  rejoicing."  ' 

Beltane  or  Baal  Fires. 

The  Beltane  or  Baal  fires  and  the  ancient  sacri- 
fices to  the  sun-god  still  continue  in  modified  form 
in  Scotland.     Grimm  speaks  of  them  as  follows  : 

"  The  present  custom  is  thus  described  by  Armstrong 
sub  V.  bealtainn  :  In  some  parts  of  the  Highlands  the  young 
folks  of  a  hamlet  meet  in  the  moors,  on  the  first  of  May. 
They  cut  a  table  in  the  green  sod,  of  a  round  figure,  by 
cutting  a  trench  in  the  ground,  of  such  circumference  as 
to  hold  the  whole  company.  They  then  kindle  a  fire  and 
dress  a  repast  of  eggs  and  milk,  in  the  consistence  of  a 
custard.  They  knead  a  cake  of  oatmeal,  which  is  toasted 
at  the  embers,  against  a  stone.  After  the  custard  is  eaten 
up,  they  divide  the  cake  in  so  many  portions,  as  similar  as 
possible  to  one  another  in  size  and  shape,  as  there  are 
persons  in  the  company.  They  daub  one  of  these  portions 
with  charcoal,  until  it  is  perfectly  black.  They  then  put 
all  the  bits  of  the  cake  into  a  bonnet,  and  every  one, 
blindfold,  draws  out  a  portion.  The  bonnet-holder  is  en- 
titled to  the  last  bit.  Whoever  draws  the  black  bit  is  the 
devoted  person  who  is  to  be  sacrificed  to  Baal,  whose  favor 
they  mean  to  implore  in  rendering  tJie  year  productive.  The 
devoted  person  is  compelled  to  leap  three  times  over  the 

'  Ibid.,  vol.  ii.,  p.  619. 


272  PAGANISM  IN-  CHRISTIANITY. 

flames.  Here  the  reference  to  the  worship  of  a  deity  is 
too  plain  to  be  mistaken  ;  we  see  by  the  leaping  over  the 
flame,  that  the  main  point  was,  to  select  a  human  being  to 
propitiate  the  god,  and  make  him  merciful ;  that  after- 
wards an  animal  sacrifice  was  substituted  for  him,  and 
finally  nothing  remained  of  the  bodily  immolation  but  a 
leap  through  the  fire,  for  man  and  beast.  The  holy  rite  of 
friction  is  not  mentioned  here,  but  as  it  was  necessary  for 
the  '  needfire  '  that  purged  pestilence,  it  must  originally 
have  been  much  more  in  requisition  at  the  great  yearly 
festival."  * 

Penance. 

The  pagan  theory  of  baptismal  regeneration 
created  a  necessity  for  the  doctrine  of  penance. 
Under  the  idea  that  baptism  removed  all  sins  up 
to  the  time  of  the  ceremony,  something  was  neces- 
sary to  atone  for  sins  committed  after  baptism. 
Dr.  ScHAFF  describes  the  origin  of  penance  as 
follows  : 

*'  The  effect  of  baptism,  however,  was  thought  to  ex- 
tend only  to  sins  committed  before  receiving  it.  Hence 
the  frequent  postponement  of  the  sacrament,  which  Ter- 
tullian  very  earnestly  recommends,  though  he  censures  it 
when  accompanied  with  moral  levity  and  presumption. 
Many,  like  Constantine  the  Great,  put  it  off  to  the  bed  of 
sickness  and  of  death.  They  preferred  the  risk  of  dying 
unbaptized  to  that  of  forfeiting  forever  the  baptismal 
grace.  Death-bed  baptisms  were  then  what  death-bed 
repentances  are  now. 

*  Ibid.,  vol.  ii.,  p.  613. 


SAME   SUBJECT  CONTINUED.  273 

''  But  then  the  question  arose,  how  the  forgiveness  of 
sins  committed  after  baptism  could  be  obtained  ?  This 
is  the  starting-point  of  the  Roman  doctrine  of  the  sacra- 
ment of  penance.  Tertullian  and  Cyprian  were  the  first 
to  suggest  that  satisfaction  must  be  made  for  such  sins 
by  self-imposed  penitential  exercises  and  good  works, 
such  as  prayers  and  alms-giving.  Tertullian  held  seven 
gross  sins,  which  he  denoted  mortal  sins,  to  be  unpardon- 
able after  baptism,  and  to  be  left  to  the  uncovenanted 
mercies  of  God ;  but  the  CathoHc  Church  took  a  milder 
view,  and  even  received  back  the  adulterers  and  apostates 
on  their  public  repentance."  ' 

More  need  not  be  said.  The  reader  will  readily 
see  the  connection  between  these  two  elements  of 
paganism  ;  he  will  also  see  the  deeply  corrupting 
effect  of  them  both. 

Martolatry. 

The  worship  of  a  Mother  Goddess  and  her  son 
formed  a  distinct  feature  in  the  paganism  of  Baby- 
lon, India,  Egypt,  Assyria,  Greece,  and  Rome. 
Though  variant  in  conception,  the  core  of  Mariol- 
atry  runs  through  all  these  pagan  systems.  Those 
who  desire  to  follow  this  theme  in  detail  will  do 
well  to  consult  Alexander  Hislop.^  A  single 
extract  from  page  82  of  that  work  is  all  that  space 
will  permit : 

1  Schaff,  vol.  ii.,  p.  254. 

^  The  Two  Babylons,  seventh  edition,  London,  p.  21  ff. 
18 


2/4  PAGANISM  IN  CHRISTIANITY. 

"  The  worship  of  the  Goddess-Mother  with  the  child  in 
her  arms  continued  to  be  observed  in  Egypt  till  Chris- 
tianity entered.  If  the  gospel  had  come  in  power  among 
the  mass  of  the  people,  the  worship  of  this  goddess- 
queen  would  have  been  overthrown.  With  the  generality, 
it  came  only  in  name.  Instead,  therefore,  of  the  Baby- 
lonian goddess  being  cast  out,  in  too  many  cases  her  name 
only  was  changed.  She  was  called  the  Virgin  Mary,  and, 
with  her  child,  was  worshipped  with  the  same  idolatrous 
feeling  by  professing  Christians,  as  formerly  by  open  and 
avowed  pagans." 

The  Mass, 

The  mass,  v^hich  has  been  for  centuries  the  cen- 
tral item  in  Roman  Catholic  worship,  finds  its 
origin  in  the  ''  unbloody  sacrifices "  which  were 
offered  to  the  Paphian  Venus,  and  to  her  counter- 
part in  Babylonia  and  Assyria.  It  was  this  wor- 
ship of  the  Queen  of  Heaven  into  which  the  apos- 
tate women  of  Judah  were  drawn,  whom  Jeremiah^ 
condemns  for  ''burning  incense,  pouring  out  drink 
offerings,  and  offering  cakes  to  the  Queen  of 
Heaven."  These  cakes  were  marked  with  the 
phallic  symbol  of  the  cross.  As  before  noted, 
they  were  the  progenitors  of  the  modern  "  hot 
cross-buns,"  which  are  associated  with  Friday — 
day  of  Venus. 

The  form  of  the  cake-wafer  adopted  in  pagan- 
ized Christianity,  its  roundness,  was  borrowed  from 

'  Jer.  xliv. ,  19. 


SAME   SUBJECT  CONTINUED.  2/5 

the  Egyptians,  to  whom  the  form  represented  the 
disk  of  the  S7cn.  The  mystic  letters  on  the  wafer 
form  another  link  which  connects  it  with  Egyptian 
paganism.  Christians  explain  these  letters  as 
meaning  Jestis  Hominuvi  Salvator  ;  but  when  the 
worshippers  of  Isis,  who  were  everywhere  in  the 
Roman  empire  in  the  early  centuries,  read  them 
on  the  unbloody  sacrifice,  they  understood  by 
them  Isis,  HoruSy  Seb,  i.  e.,  The  Mother,  the  Child, 
and  the  Father  of  the  Gods.  The  pagan  character 
of  this  unbloody  sacrifice  was  so  patent  at  the  first, 
that  it  was  sharply  condemned;  but  familiarity 
changed  opposition  to  acceptance,  and  what  was 
wholly  pagan  became  the  centre  of  worship  in 
paganized  Christianity. 

Purgatory  and  Prayers  for  the  Dead, 

All  the  leading  systems  of  pagan  religions  have 
some  form  of  purgatory,  with  its  associate  prayers 
for  the  dead,  for  which  large  sums  are  paid  by  the 
surviving  friends.  The  purgatory  which  was 
developed  in  the  Christian  cult  is  like  its  pagan 
prototype  in  almost  every  particular.  An  extract 
from  Wilkinson  describing  the  practical  workings 
of  the  doctrine  in  pagan  Egypt  would  need  little 
changing  to  fit  the  facts  connected  with  the  purga- 
tory of  Christians.      We  quote  from  Hislop  ^ : 

'  Two  Babyiofis,  p.  169.     The  references  to  Wilkinson's   Egyptians  are 
vol.  ii.,  p.  94,  and  vol.  v.,  pp.  3S3,  3S4. 


276  PAGANISM  IN   CHRISTIANITY. 

^'  '  The  Priest,'  says  Wilkinson,  *  induced  the  people  to 
expend  large  sums  on  the  celebration  of  funeral  rites ; 
and  many  who  had  barely  siifficioit  to  obtain  the  necessaries 
of  life  were  anxious  to  save  something  for  the  expenses 
of  their  death.  For  besides  the  embalming  process,  which 
sometimes  cost  a  talent  of  silver,  or  about  ^250,  English 
money,  the  tomb  itself  was  purchased  at  an  immense  ex- 
pense ;  and  numerous  demands  were  made  upon  the 
estate  of  the  deceased,  for  the  celebration  of  prayer  and 
other  services  for  the  soul.'  '  The  ceremonies,'  we  find 
him  elsewhere  saying,  '  consisted  of  a  sacrifice  similar  to 
those  offered  in  the  temples,  vowed  for  the  deceased  to 
one  or  more  gods  (as  Osiris,  Anubis,  and  others  connected 
with  Amenti) ;  incense  and  libation  were  also  presented  ; 
and  a  prayer  was  sometimes  read,  the  relations  and  friends 
being  present  as  mourners.  They  even  joined  their 
prayers  to  those  of  the  priest.  The  priest  who  officiated 
at  the  burial  service  was  selected  from  the  grade  of  Pon- 
tiffs, who  wore  the  leopard  skin  ;  but  various  other  rites 
were  performed  by  one  of  the  minor  priests,  to  the  mum- 
mies, previous  to  their  being  lowered  into  the  pit  of  the 
tomb  after  that  ceremony.  Indeed,  they  continued  to  be 
administered  at  intervals,  as  long  as  the  family  paid  for 
their  performance.'  Such  was  the  operation  of  the  doc- 
trine of  purgatory  and  prayers  for  the  dead  among 
avowed  and  acknowledged  pagans ;  and  in  what  essential 
respect  does  it  differ  from  the  operation  of  the  same  doc- 
trine in  Papal  Rome?  " 

Saint  Peter's  Keys. 

Those  who  claim  the  primacy  of  St.  Peter  and 
his  right  to  the  keys  of  heaven,  pretend  to   found 


SAME  SUBJECT  CONTINUED.  277 

that  claim  upon  Christ's  words  to  Peter.  But  an 
examination  of  the  history  and  characteristics  of 
the  doctrine  reveals  its  pagan  origin  too  clearly  to 
admit  of  question.  Roman  paganism  had  its  col- 
lege of  pontiffs,  headed  by  the  emperor,  as  Pontifex 
Maximtis.  Babylonian  and  Assyrian  paganism 
had  a  similar  council  of  pontiffs.  The  especial 
primacy  among  the  deities  was  associated  with 
Janus  and  Cybele.  Each  of  these  bore  a  key. 
The  Pope  assumed  them  both  in  the  fifth  century, 
after  Christianity  had  been  paganized.  The  term 
cardinal  is  plainly  derived  from  cardo,  a  hinge. 
Janus  was  God  of  the  Hinges,  and  was  called  the 
*'  Opener,  and  Shutter." 

The  sovereign  pontiff  of  the  pagan  cult  was  the 
representative  of  the  divinity  on  earth,  and  was 
worshipped  as  a  god.  This  continued  in  the 
Roman  empire  long  after  the  emperors  were  called 
''Christian."  After  that  the  Pope  became  God's 
representative  among  men.  A  single  quotation 
from  Ovid  will  close  this  oflance  at  St.  Peter  and 
his  keys.  In  it  Janus  is  described,  and  he  in  turn 
describes  his  office  : 

"  He,  holding  in  his  right  hand  a  staff,  and  in  his  left  a 
key,  uttered  these  accents  to  me  from  the  mouth  of  his 
front  face.  .  .  .  '  Whatever  thou  beholdest  around 
thee,  the  sky,  the  sea,  the  air,  the  earth,  all  these  have 
been  shut  up  and  are  opened  by  my  hand.     In  my  power 


2^8  PAGANISM  IN   CHRISTIANITY. 

alone  is  the  guardianship  of  the  vast  universe,  and  the 
prerogative  of  turning  the  hinge  is  entirely  my  own. 
When  it  has  been  my  pleasure  to  send  forth  Peace,  from 
her  tranquil  habitation,  then  at  liberty  she  treads  her 
paths  unobstructed  by  the  restraints  of  zuar.  The  whole 
world  would  be  thrown  into  confusion  in  deadly  blood- 
shed, did  not  my  rigid  bolts  confine  imprisoned  warfare. 
Together  with  the  gentle  seasons,  I  preside  over  the  por- 
tals of  Heaven  ;  through  my  agency  Jupiter  himself  doth 
pass  and  repass.'  "  * 

Representative  Festivals, 

Those  who  have  given  even  a  cursory  examina- 
tion of  the  subject,  know  that  the  swarm  of  festi- 
vals which  came  into  Christianity,  after  the  second 
century,  were  nearly.  If  not  all,  pagan  days,  with 
new  or  modified  names,  but  with  little  or  no  change 
of  character.  A  few  of  the  representative  ones 
will  be  noticed  here. 

Christmas, 

The  Scriptures  are  wholly  silent  as  to  the  date 
of  Christ's  birth.  The  25th  of  December,  the 
winter  solstice,  was  not  fixed  as  Christmas  until  a 
long  time  after  the  New  Testament  period.  But 
In  spite  of  serious  objections,  historical  and  other- 
wise, that  date  triumphed.  The  winter  solstice 
was  the  date  of  the  birth  of  Osiris,  soji  of  Isis  the 

^  Ovid,  Fasti,  bk.  i. 


SAME   SUBJECT  CONTINUED.  2/9 

Egyptian  Queen  of  Heaven.  The  term  "  Yule," 
another  name  for  Christmas,  comes  from  the 
Chaldee,  and  signifies  ''child's  day."  This  name 
for  the  festival  was  familiar  to  our  An^lo-Saxon 
ancestors,  long  before  they  knew  anything  of 
Christianity.  In  Rome,  this  winter-solstice  festival 
was  Saturn's  festival  ;  the  wild,  drunken,  licentious 
''  Saturnalia."  It  was  observed  In  Babylonia  in  a 
similar  manner.  When  It  came  into  Christianity 
its  leading  features  were  like  those  of  the  Satur- 
nalia. These  have  been  far  too  prevalent  from 
that  time.  Lighted  candles  and  ornamented  trees 
were  a  part  of  the  observance  of  the  festival  among 
the  pagans.  The  ''  Christmas  goose  "  and  ''  Yule 
cakes  "  came,  with  the  day,  from  paganism. 

Easter. 

The  earliest  Christians  continued  to  observe  the 
Jewish  Passover  on  the  14th  of  the  month  Nisan. 
As  the  pagan  element  increased  in  the  Church,  and 
the  anti-Jewish  feeling  accordingly,  after  a  sharp 
struggle,  the  time  was  changed  from  the  fourteenth 
of  the  month  to  the  Sunday  nearest  the  vernal 
equinox.  This  brought  it  in  conjunction  with  the 
festival  of  the  Goddess  of  Spring,  an  ancient  pagan 
feast,  which  probably  dates  back  to  the  time  of 
Astarte-worship,  in  Babylonia.  The  name  "  Easter" 
is  comparatively  modern.      It  comes  from  Oestra, 


280  PAGANISM  IN  CHRISTIANITY, 

the  Goddess  of  Spring,  in  the  Northern  European 
mythology.  The  forms  of  observance  were  almost 
wholly  heathen.  Easter  eggs,  dyed,  and  ''hot 
cross-buns,"  figured  in  the  Chaldean  Easter,  as 
they  have  done  in  the  Christian.  The  Hindus, 
and  Chinese,  and  Egyptians  had  a  sacred  ^ggy  the 
history  of  which  can  be  traced  to  the  Euphrates 
and  the  worship  of  Astarte. 

Lent. 

Lent  has  been  given  some  appearance  of  having 
a  Christian  origin  by  the  assumption,  for  which 
there  is  not  a  shadow  of  scriptural,  or  even  apos- 
tolic authority,  that  it  is  the  counterpart  of  Christ's 
fast  of  forty  days.  But  the  history  of  Lent  shows 
unmistakably  its  pagan  origin.  Its  source  is  found 
in  the  fasting  which  the  Babylonians  associated 
with  the  Goddess  of  Reproduction,  whose  worship 
formed  the  starting-point  of  Easter.  During  that 
period  of  fasting,  social  joy  and  all  expressions  of 
sexual  regard  were  forbidden,  because  the  goddess 
then  mourned  the  loss  of  her  consort.  From  this 
came  the  germ  of  Lent,  and  especially  the  practice 
of  abstaining  from  marriage  at  that  season. 

The  pagan  tribes  of  Koordistan  still  keep  such  a 
fast.  Humboldt  found  the  same  in  Mexico,  and 
Landseer   in   Egypt.     It   came    into    Christianity 


SAME   SUBJECT  CONTINUED.  28 1 

comparatively  slowly,  and  brought  gross  evils  with 
it.     Witness  the  following : 

**  This  change  of  the  calendar  in  regard  to  Easter  was 
attended  with  momentous  consequences.  It  brought  into 
the  Church  the  grossest  corruption,  and  the  rankest  su- 
perstition in  connection  with  the  abstinence  of  Lent.  Let 
any  one  only  read  the  atrocities  that  were  commemorated 
during  the  '  sacred  fast '  or  pagan  Lent,  as  described  by 
Arnobius  and  Clemens  Alexandrinus,  and  surely  he  must 
blush  for  the  Christianity  of  those,  who  with  the  full 
knowledge  of  all  these  abominations  '  went  down  to 
Egypt  for  help  '  to  stir  up  the  languid  devotion  of  the 
degenerate  Church,  and  who  could  find  no  more  excellent 
way  to  '  revive  '  it  than  by  borrowing  from  so  polluted  a 
source  ;  the  absurdities  and  abominations  connected  with 
which  the  early  Christian  writers  held  up  to  scorn."  * 

Many  devout  Christians  now  observe  Lent  with- 
out taint  of  paganism  ;  but  with  the  undevout, 
Lent  is  only  a  resting  time  from  the  fashionable 
dissipation  of  **  society,"  which  refreshes  them  for 
the  excesses  that  follow  Easter. 

^  Hislop,  Two  Babylons,  p.  106. 


CHAPTER  XIV. 

FIVE  CONCLUSIONS. 

THE    FUNDAMENTAL    PRINCIPLES    OF    PROTESTANTISM 
INVOLVED    IN    PRESENT    ISSUES. 

Protestants  must  Accept  the  Bible  in  Fact,  as  well  as  in  Theory,  or  be 
Overthrown — The  Bible  must  be  Reinterpreted  in  the  Light  of  "  High- 
er Criticism  "  and  Deeper  Spiritual  Life — The  Present  Tendencies  in 
Bible  Study  Mark  the  Opening  of  the  Second  Stage  of  the  Protestant 
Movement — Baptism  must  Cease  to  be  the  Foot-Ball  of  Denomination- 
al Polemics  and  be  Raised  to  a  Question  of  Obedience  to  the  Example 
of  Christ — Protestants  must  Return  to  the  Sabbath,  Christianized  by 
Christ,  and  to  True  Sabbathism,  Which  is  as  Undenominational  as 
Faith — Such  Sabbathism,  and  God's  Sabbath,  must  be  Restored  to  the 
Place  from  Which  Pagan  No-Sabbathism  and  the  Pagan  Sunday  Drove 
Them — "Sabbath"  Legislation  is  Unchristian — All  Union  of  Chris- 
tianity with  the  State  must  Yield  before  the  Normal  Development  of 
True  Protestantism. 

THE  facts  which  have  been  set  forth  in  the  fore- 
going pages  form  the  basis  for  certain  im- 
portant conclusions.  Unconsciously  perhaps,  but 
not  less  certainly,  the  Protestant  movement  was  the 
beginning  of  a  definite  reaction  against  paganism  in 
Christianity.  Since  humanity  must  learn  all  high- 
er truth  through  long  and  sometimes  bitter  ex- 
perience, errors   and  evils  must  ripen  before  those 

2S2 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  283 

who  have  once  accepted  them  will  let  them  go. 
All  great  upward  movements  Illustrate  this  fact. 
Reformatory  action  begins  when  error  reaches  so 
low  a  point  that  the  best  interests  involved  are 
confronted  with  strangulation  and  destruction. 
When  the  slow-beating  heart  threatens  the  death 
of  the  sleeping  patient,  nature  arouses  all  her  forces 
in  a  final  struofSfle  for  life.  Thus  truth,  stifled  and 
trodden  under  foot  by  the  pagan  elements  in  the 
Church,  awoke  for  the  final  struggle  as  the  morn- 
ing began  to  dawn,  after  the  ages  of  midnight. 

(i)  Reinstatement  of  the  Bible, 

As  the  first  step  in  perverting  Christianity  was 
to  set  aside  the  authority  of  God's  book,  and  to 
teach  error  for  truth  through  false  exegesis,  so  the 
first  step  toward  reformation  was  the  unchaining 
of  that  Word.  Paganized  Christianity  had  placed 
itself  between  men  and  God,  and  His  Word. 
Faith,  hedged  and  crippled,  trusted  in  human 
traditions,  forms,  and  ceremonies,  and  in  priestly 
absolution  from  sin.  Help  could  not  come,  neither 
could  hope  arise,  until  the  pagan  elements  should 
be  so  far  removed  that  men  could  stand  face  to 
face  with  the  Bible,  with  Christ,  and  with  God. 
Hence  the  central  points  in  the  first  stage  of  the 
reformatory  w^ork  were  an  open  Bible,  an  acces- 
sible Christ,   and   a   Father    whose    law   was    the 


284  PAGANISM  IN   CHRISTIANITY, 

ultimate  appeal,  and  whose  love  was  the  ultimate 
source  of  hope  and  the  foundation  of  faith.  The 
upward  movement  started  on  the  same  plane  of 
fundamental  truth  on  which  the,  downward  move- 
ment began.  Hence  the  first  struggle,  under  Lu- 
ther, centred  around  personal  faith. 

But  it  was  in  the  nature  of  things  that  men 
whose  inheritance  had  come  from  the  centuries 
made  dark  and  religiously  corrupt  through  pagan 
residuum,  could  not  rise  above  all  these  influences 
at  once. 

Though  the  leaders  in  such  movements  build 
better  than  they  know,  their  work  is  always  com- 
paratively imperfect.  The  intensity  with  which 
they  must  pursue  a  single  truth  in  order  to  make 
any  progress,  prevents  them  from  seeing  all  truth. 
This  the  more,  since  the  public  mind,  at  such  times, 
cannot  grasp  and  hold  more  than  one  great  truth 
at  a  time.  The  reformers  could  not  wholly  free 
themselves  from  the  idea  that  ''tradition  and  cus- 
tom "  have  authority.  They  did  not  actually  accept 
the  Bible  as  the  only  rule  of  faith  and  practice. 
Protestantism  has  never  done  this.  As  between 
Protestantism  and  Romanism,  from  which  it 
revolted,  there  can  be  no  middle  or  common 
ground.  The  Roman  Catholic  claims  that  the 
Church  made  the  Bible,  and  formulated  authori- 
tative   traditions,    and    hence    that    the    Church, 


FUNDAMENTAL  PRINCIPLES  INVOLVED.  285 

as  law-maker  and  interpreter  of  the  Bible,  is  the 
supreme  authority.  The  Protestant  begins  by 
denying  the  authority  of  the  Church,  and  appeal- 
ing to  the  Bible  as  the  ultimate  authority.  Logic 
and  history  combine  to  declare  that  Protestantism 
must  make  its  theory  good,  or  fail.  Hence  we 
draw 

Co7iclusio7i  First. 

Protestantism  must  fully  accept  the  Bible  as  the 
ultimate  and  only  sta^idard  of  faith  and  practice,  or 
it  must  be  broken  betweejz  the  tipper  millsto7ie  of 
Roman  Catholicism  and  the  nether  millstone  of  ir- 
religious rationalism. 

The  years  are  ripe  for  decision.  The  backward 
drift  toward  Roman  Catholicism  and  rationalism 
has  well  set  in.  The  loss  already  sustained  by 
Protestantism,  though  an  incomplete  movement, 
can  be  regained  only  by  prompt  and  vigorous 
action. 

These  conclusions  relative  to  the  future  of  Prot- 
estantism, having  been  published  in  a  magazine 
edited  by  the  author  of  this  book,  The  Sabbath 
Outlook,  were  commented  upon  by  the  Catholic 
Mirror,  Baltimore,  under  date  of  March  19,  1892, 
as  follows  : 


286  PAGANISM  IN  CHRISTIANITY. 

"  Will '  Scriptural  Simplicity  '  Save  /Protestantism  /  " 

"  This  development  of  Christianity — assumed  to  be 
pagan  and,  therefore,  corrupt — is  naturally  cause  of  much 
anxiety  to  Christian  people  who  so  regard  it.  We  have 
said  a  few  words  to  show  how  groundless  is  this  concern. 
But  the  power  and  extent  of  the  development  gives  most 
trouble.  It  is  seen  that  the  Catholic  Church  holds  the 
key  to  the  present  position  ;  and  so  Christians  are  warned 
that  they  must  return  to  '  the  simple  truths  of  the  New 
Testament,'  if  they  would  not  yield  to  the  development. 
One  of  these  people,  a  clear-headed,  consistent  Protes- 
tant, commenting  upon  Harnack's  researches,  boldly  pro- 
claims :  '  Protestantism  must  go  back  of  these  Gnostic 
speculations  and  rebuild  Christian  faith  and  practice  on 
the  New  Testament  records  of  the  first  century,  or  remain 
hopelessly  weak  in  its  efforts  to  overcome  the  tide  of 
Roman  Catholic  influence  and  history.'  He  adds:  'This 
is  a  vital  truth  which  Protestantism  must  recognize  and 
act  upon  promptly,  or  the  next  century  will  witness  its 
crushing  defeat  between  the  forces  of  Roman  Catholicism, 
Irreligious  Rationalism,  and  Worldliness.' 

'*  There  is  a  striking  admission  in  this  note  of  alarm. 
'  Roman  Catholic  influence  and  history '  is  the  tide  set- 
ting in  with  overwhelming  power.  The  warning  is  clear 
and  strong.     There  is  no  uncertain  sound. 

"  It  goes  without  saying  that  we  can  have  no  pleasure 
(  God  forbid  ! ),  but  only  sadness  in  imagining  the  '  crush- 
ing defeat '  of  our  Christian  brethren  by  '  irreligious 
rationalism '  or  '  worldliness.'  We  will  not  apply  the 
term  '  defeat '  to  their  being  brought  to  see  the  truth  and 
submit   themselves   to   the    Catholic    Church.      We   are 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  2%J 

wondering  just  now  whether  there  is  any  practical  good 
in  the  warning  given  them  ;  whether  it  is  at  all  likely 
that  Protestantism  will  ever  go  back  to  what  are  called 
'the  simple  truths  of  the  New  Testament.'  We  don't 
believe  it  will,  or  can. 

''  When  it  is  considered  what  the  Protestantism  of 
to-day  is, — how  much  it  has  learned  of  the  Church  idea, 
— the  Catholic  idea, — it  may  be  seen  how  useless  it  is  to 
expect  any  such  thing.  To  begin  with,  all  or  the  immense 
majority  of  Protestants,  in  the  simple  matter  of  accepting 
the  change  from  the  Sabbath  to  the  Sunday — from  the 
last  to  the  first  day  of  the  week, — quietly  admit  an  extra- 
scriptural  authority,  the  authority  of  the  Church.  Chil- 
lingworth's  famous  maxim,  '  The  Bible  only,  the  religion 
of  Protestants,'  leaves  this  item  at  least  out  of  the  calcu- 
lation. All  unwittingly  our  separated  brethren  are  here 
acting  upon  a  Catholic  principle,  which  does  not  deny  or 
do  away  Scripture,  but  makes  the  Rule  of  Faith  to  con- 
sist of  Scripture  and — something  else^— even  Tradition  ; 
and  by  this  principle  the  ever-living  voice  of  the  Church 
speaks  with  an  authority  always  equal  to  that  of  the 
written  revelation,  and  sometimes  apparently  transcend- 
ing it." 

The  issue  is  not  one  of  mere  name,  or  of  denom- 
inationalism,  or  of  "Church"  against  ''sects."  It 
is,  as  said  above,  a  question  of  the  reinstatement 
of  the  Bible  as  the  supreme  rule  of  Protestant 
Christianity.  The  Protestant  movement  began  in 
that  issue.  There  can  be  no  Protestantism  out- 
side of  it.      If  it  be  not  true,    Protestantism  is  a 


288  PAGANISM   IN  CHRISTIANITY. 

failure.  If  it  be  true,  Protestantism  cannot  remain 
where  it  is  and  survive.  If  it  be  not  true,  Roman- 
ism has  the  losfical  and  historical  riorht  to  the  field. 
It  is  master  of  the  situation,  and  its  expectation 
that  erring  Protestants  will  return  to  ''The 
Mother  Church,"  or  wander  hopelessly  away  from 
Christianity,  will  be  realized  in  less  time  than 
Protestantism  has  already  existed.  These  facts 
challenge  the  attention  of  all  parties.  They  sound 
the  same  key  as  do  the  words  of  Professor  Har- 
nack,  spoken  in  July,  1889.  I  said  to  him:  **  Will 
the  Protestantism  of  the  next  century  be  more 
spiritual  than  now,  or  less  ?  "  He  answered,  *'  It 
will  be  more  spiritual,  or  it  will  die."  I  continued  : 
"  If  it  dies,  what  will  be  the  next  scene  in  church 
history?"  He  said:  ''Roman  Catholicism  will 
take  possession  of  the  world  as  a  new  form  of 
paganism."  These  are  not  the  words  of  an  alarm- 
ist, nor  a  sectarian  polemist ;  they  are  the  legiti- 
mate deductions  made  by  a  careful  student  of 
universal  history.     Will  you  ponder  them  ? 

(2)  Biblical  Interpretation ;  Higher  Criticism. 

Whoever  has  read  the  chapters  on  gnosticism, 
and  the  allegorical  method  of  interpreting  the 
Bible,  and  has  traced  the  influence  of  these  pagan 
elements  upon  the  history  of  biblical  interpretation, 
cannot  fail  to  see  God's  guiding  hand  in  the  move- 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  289 

ments  of  the  last  half  of  this  century.  The  revival 
of  Bible  study,  the  development  of  the  "  Inter- 
national Lessons,"  the  call  for  something  yet  bet- 
ter, and  the  erowth  of  exe^etical  literature  form 
an  epoch  not  less  important,  though  less  noisy, 
because  less  political,  than  the  rise  of  Lutheranism, 
the  development  of  Calvinism,  or  the  birth  of  the 
English  Reformation.  The  last  half  of  this  cen- 
tury has  witnessed  what  no  other  century  ever 
saw,  the  beginning  of  a  systematic  study  of  the 
Bible  by  the  people.  Such  an  epoch  could  not  do 
less  than  create  the  **  higher  criticism."  That 
phase  of  this  Bible-study  epoch  is  as  legitimate  a 
result  as  the  ''  Diet  at  Worms "  was  of  Luther's 
revolt,  or  as  Puritanism  was  of  the  English  Refor- 
mation.    Therefore  : 

Conclusion  Second, 

Biblical  study  and  biblical  interpretation,  in- 
eluding  ''  Higher  Criticism^  are  ushering  iii  the 
seco}id  great  feature  of  the  Protestafit  movement. 

Luther  and  his  coadjutors  unchained  the  Bible 
and  opened  its  pages.  They  did  not,  could  not, 
eliminate  traditional  authority  and  influence  from 
its  exegesis.  Traditionalism  was  largely  pagan. 
It  had  held  sway  for  centuries,  and  is  yet  regnant  in 
many  ways.  All  past  exegesis  needs  retrial  in  the 
fires  of  a  devout  criticism.     That  criticism  must 


290  PAGANISM  IN  CHRISTIANITY. 

introduce  Christ's  norm, — "  By  their  fruits  ye  shall 
know  them."  Pour  exeo^etical  and  theoloorical 
traditionalism  into  that  crucible.  Heat  it  in  the 
fires  of  the  best  and  most  devout  scholarship. 
Let  brave  hearts  and  careful  hands  take  away  the 
dross,  fearless  as  to  consequences.  The  Bible  and 
Protestantism  are  both  on  trial  in  the  closing  years 
of  the  nineteenth  century.  There  need  be  no  fear 
as  to  final  results  if  Protestants  are  true  and  firm. 
If  they  are  not,  the  closing  years  of  the  twentieth 
century  will  sit  in  sackcloth  at  the  open  grave  of 
a  Christianity  which  began  the  elimination  of 
paganism  well,  but  had  not  the  bravery,  and  there- 
fore the  strength,  to  finish  the  work. 

(3)    Concerning  Baptism, 

The  paramount  question  touching  the  residuum 
which  came  in  from  pagan  water-worship  does  not 
lie  primarily  in  the  mode  of  baptism  ;  although 
historically,  logically,  and  symbolically  there  were 
no  modes  of  baptism  until  they  were  brought  in  by 
paganism.  Paganism  immersed,  affused,  sprinkled. 
It  immersed  once,  or  three  times.  In  the  use  of 
holy  water  it  sprinkled  repeatedly  and  indefinitely. 
According  to  the  New  Testament,  baptism  is  sub- 
mersion, as  the  symbol  of  death  to  sin  and  resur- 
rection to  righteousness.  All  beyond  that  was 
pagan-born. 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  29 1 

The  central  point  of  the  evil  which  came  from 
pagan  water-worship  is  found  in  "baptismal  re- 
generation "  ;  /.  e.,  the  idea  that  by  virtue  of  the 
power  and  sacredness  of  water  spiritual  purity  is 
produced,  and  the  candidate  is  fitted  for  member- 
ship in  the  Church,  and  for  heaven.  In  so  far  as 
this  Idea  remains,  paganism  remains.  The  most 
prominent  examples  of  this  residuum  which  now 
survive  are  found  In  the  use  of  "  holy  water,"  In 
the  theory  that  an  unconscious  infant  to  which 
water  has  been  applied  as  a  religious  ceremony.  Is 
thereby  made  a  member  of  the  organic  church, 
and  Its  future  salvation  thus  assured;  in  the  Idea, 
still  held  by  some,  that  ''regeneration"  takes  place 
only  In  connection  with  immersion ;  and  in  the 
general  idea  that  baptism  is  a  "saving  ordinance." 

Conclusion   Third. 

The  core  of  the  qtiestion  of  baptism,  as  of  salva- 
tion through  faith,  is  obedience,  conformity  to  the 
example  of  Christ ;  hence  it  does  not  follow  that  he 
who  remai7is  u^ibaptized,  when  tints  remaining  does 
not  involve  the  spirit  of  disobedience  and  neglect, 
may  not  enter  the  kingdom,  of  heaven, 

(4)  Sabbat hism. 

The  Sabbath  question  Is  not  merely  "one  of 
days."    The  fundamental  conception  centres  around 


292  PAGANISM  IN  CHRISTIANITY. 

the  fact  that  God  must  co7ne  to  me7t  hi  sacred  time. 
Eternity  is  an  attribute  of  God,  and  the  measured 
portion  we  call  "time"  is  the  point  where  God 
and  man  come  together  as  Creator  and  created. 
It  is  here  that  we  ''live  in  Him."  Scriptural  and 
extra-scriptural  history  show  that  man  has  always 
felt  the  need  of  communion  with  God,  through 
sacred  time,  and  that  God  has  always  sought  to 
meet  this  want.  Physical  rest  is  not  the  primary 
idea  of  the  Sabbath.  It  is  only  a  means  to  higher 
ends,  namely,  communion  with  God,  religious  cult- 
ure, and  spiritual  development.  But  since  time  is 
also  the  essence  of  human  existence,  so  far  as  ac- 
tivities and  duties  are  concerned,  and  since  the  use 
men  make  of  time  determines  the  character  of  each 
human  life,  specific  sacred  time  which  shall  represent 
God,  and  draw  men  to  Him,  becomes  an  essential 
part  of  God's  moral  and  religious  government  for 
man.  The  Sabbath  finds  its  origin  in  God's  desire 
and  purpose  to  aid  and  culture  men  in  holiness, 
and  in  man's  need  of  God,  and  spiritual  commun- 
ion. Incidentally,  and  subordinately,  the  Sabbath 
is  also  a  physical  blessing  to  man.  But  its  primal, 
central  thought  is  religious,  and  the  physical  good 
depends  largely  on  the  motive  for  resting.  The 
Fourth  Commandment  embodies  these  deeper  prin- 
ciples, and  is  God's  law  concerning  the  Sabbath. 
The  authority  of  the  law  is  found  in  the  reasons 
and  necessities  which  lie  back  of  it. 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  293 

The  Jews  had  never  attained,  or  had  lost  sight  of 
this  higher  law  of  the  Sabbath,  and  had  reduced  its 
observance  to  unmeaning  formalities  and  useless 
burdens.  Christ  brushed  all  these  away,  and  glori- 
fied and  established  the  Sabbath,  enlarging  and 
makinof  it  a  blessinor  instead  of  a  bondage.  He 
taught  His  followers  how  to  consider  and  observe 
it,  by  His  example  and  His  words. 

Paganism,  filled  with  anti-Jewish  prejudices 
against  the  authority  of  the  Old  Testament,  gave 
no  heed  to  Christ's  teachings  concerning  the  Sab- 
bath, but  proclaimed  that  it  was  a  "  Jewish  insti- 
tution with  which  Christians  had  nothing  to  do." 
Borne  on  the  waves  of  this  false  theory,  Sunday, 
and  its  associate  pagan  days,  gradually  drove  the 
Sabbath  out.  The  Sunday  of  the  Dark  Ages,  and 
the  ''Continental  Sunday"  of  to-day,  are  the 
necessary  results.  So  far  as  paganized  Christianity 
could  do  it,  sabbathism  was  slain  and  buried. 
A  remnant,  the  denominational  progenitors  of  the 
present  Seventh-day  Baptists,  refused  to  accept  the 
pagan  theory,  and  remained  true  to  the  Sabbath 
through  all  the  changes,  from  the  Apostles  to  the 
English  Reformation.  They  w^ere  not  always  or- 
ganized, but  they  kept  the  light  burning.  In  that 
Reformation  the  Seventh-day  Baptists  came  to  the 
front,  demanding  a  recognition  of  the  authority  of 
the  Fourth  Commandment,  and  a  return  to  the 
observance  of    the  Sabbath.      Opposed    to    them. 


294 


PAGANISM  IN  CHRISTIANITY. 


Roman  Catholics  and  Episcopalians  continued  to 
assert  that  the  customs  and  traditions  of  the 
Church  formed  the  highest  authority  in  the  matter 
of  Sabbath  keeping.  Between  these  two  the 
Puritan  party  sought  a  compromise,  and  invented 
the  theory  (first  propounded  by  Nicholas  Bownde, 
in  1595  A.D.)  that  the  commandment,  being  yet 
binding,  might  be  transferred  to  the  Sunday. 
This  Puritan  compromise  has  been  tested,  its 
fictitious  sacredness  has  gone,  and  much  in  the 
present  state  of  the  Sunday  question  is  the  fruitage 
of  that  baseless  compromise. 

Sunday  legislation,  which,  as  we  have  seen  in  a 
former  chapter,  was  pagan  in  conception  and  form, 
has  continued,  being  made  a  prominent  feature  of 
the  Puritan  theory.  At  the  present  writing  (1892) 
strenuous  efforts  are  being  made  in  the  United 
States  to  save  the  failing  fortunes  of  Sunday  by  a 
revival  of  Sunday  laws.  If,  by  any  combination 
of  efforts,  this  can  be  done,  no  permanent  good 
will  ensue.  The  verdict  of  history  and  the  genius 
of  Christ's  kingdom  combine  to  declare  that  men 
cannot  be  made  good  by  act  of  Parliament,  nor  be 
induced  to  keep  any  day  sacred  by  the  civil  law. 
If  the  ''rest  day"  alone  be  exalted,  the  result  is 
holidayism,  rather  than  Sabbath  keeping.  If  the 
enforcement  of  the  Sunday  laws  is  pressed  it  will 
result  in  their  repeal. 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  295 

Co7icltcsio7i  Fourth, 

(a)  No  day  has  ever  been  kept  as  a  Sabbath  except 
U7ider  the  idea  of  divine  aiithority. 

(b)  Everything  less  than  this  promotes  holidayism, 

(c)  There  is  no  scriptural  and  therefore  no  truly 
Protestant  ground  for  Siiiiday  observa7ice. 

The  only  alternative  is  a  return  to  the  observ- 
ance of  the  Sabbath,  the  Seventh  day,  under  the 
law  of  obedient  love,  such  love  as  Christ  had  for 
the  will  of  His  Father  ;  or  to  go  down  with  the  tide 
of  No-Sabbathism,  which,  checked  temporarily  by 
the  Puritan  compromise,  is  now  rushing  on  more 
wildly  than  before.  The  issue  is  at  hand,  Christian 
Sabbathism  and  the  Sabbath,  or  Pagan  holidayism 
and  the  Stmday.  Culminating  events  demand  that 
choice,  and  in  the  ultimate,  tmiversal  Sabbathism. 

(5)    Christianity  and  the  State. 

Certain  superficial  investigators  have  claimed 
that  the  union  of  Christianity  with  the  civil  power 
was  the  out^rrowth  of  the  Hebrew  theocratic  idea. 

o 

The  claim  is  groundless.  The  theocracy  was  a  State 
within  the  Church.  The  pagan  theory,  applied 
to  Christianity  under  Constantine  and  his  suc- 
cessors, gave  a  Church  dominated  by  the  State, 
and  regulated,  as  to  polity  and  faith,  by  civil  law. 
History    has  written   some  plain  and  pertinent 


296  PAGANISM  IN  CHRISTIANITY. 

verdicts  concerning  the  relations  which  ought  to 
exist  between  Christianity  and  the  civil  power. 
Every  verdict  emphasizes  the  truth  of  Christ's 
words  :  "My  kingdom  is  not  of  this  world."  The 
relations  between  Christianity  and  the  civil  power 
which  began  under  Constantine  have  worked  in- 
calculable harm  to  Christianity  as  a  spiritual  reli- 
gion. Its  political  triumph  was  a  most  disastrous 
defeat  which  became  a  large  factor  in  producing 
the  subsequent  centuries  of  decline  and  darkness. 
Better  conceptions  of  civil  government,  and  in- 
creasing civilization  have  improved  the  status  of 
State  Churches  since  the  Reformation  ;  but 
spiritual  Christianity  everywhere  and  always,  is 
callinof  for  ''  disestablishment."  It  is  a  sinofular 
fact  that  in  the  United  States,  where  there  has 
been  the  nearest  approach  to  religious  liberty,  we 
are  confronted  with  two  phases  of  religio-civll 
legislation  which  are  now  coalescing,  and  which, 
however  well  meant,  partake  more  of  the  spirit  of 
the  ninth  century  than  of  the  nineteenth,  or  of  the 
New  Testament.  These  movements  are  '*  National 
Reform,"  which  seeks  to  Christianize  the  nation 
by  putting  Christ's  name  into  the  National  Con- 
stitution ;  and  the  now  popular  Sunday-law  move- 
ment. There  are  several  points  aimed  at  by  the 
National  Reform  Association,  such  as  divorce, 
gambling,  etc.,  which  are  within  the  province  of 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  297 

the  civil  law  ;  but  its  primary  aim,  to  secure 
legislation  on  all  points  covered  by  the  Ten  Com- 
mandments, is  fundamentally  pagan  in  concept 
and  intent.  The  good  men  who  are  pressing  the 
movement  think  that  their  theory  of  government 
is  the  true  one,  and  that  great  good  would  come 
if  It  were  adopted.  But  the  verdict  of  every 
century  since  the  pagan  conception  was  introduced 
into  Christianity,  forbids  belief  in  their  scheme  as 
a  means  of  Christianizing  the  nation. 

As  to  Sunday  legislation  we  have  seen  that  Its 
origin  was  absolutely  pagan,  and  that  it  has  been 
destructive  of  true  Sabbathism  at  all  times.  If 
the  highest  hopes  of  the  present  agitators  could  be 
realized  ;  If  the  civil  law  should  compel  all  citizens  of 
the  United  States  to  rest  on  Sunday,  every  year 
of  such  a  system  would  sink  the  people  deeper 
into  the  slouofh  of  No-Sabbathlsm.  The  ''  Con- 
tinental  Sunday"  is  the  product  of  a  No-Sabbath 
theology,  and  civil  Sunday-laws.  The  Sunday-law 
advocates  seek  the  supremacy  of  an  unscriptural 
Sabbathism,  linked  with  Sunday  by  civil  law. 
This  has  been  fully  tried,  at  a  time  when  men  had 
far  more  regard  for  Sunday  as  a  sacred  day  than 
they  have  now.  But  with  all  things  in  its  favor, 
the  strength  of  youth,  and  the  honest  Ignorance 
of  the  rnasses  concerning  Its  true  character,  the 
'*  Puritan    Sunday "    has    returned    to   Its   original 


298  PAGANISM  IN  CHRISTIANITY. 

holldayism,  in  spite  of  Church  and  State  combined. 
It  could  not  do  less,  even  if  a  fortuitous  combina- 
tion of  influences  should  exalt  it  temporarily  again. 
Religion  and  conscience  are  entitled  to  the  pro- 
tection of  the  civil  law,  without  regard  to  creed 
or  numbers.  If  immorality  is  practised  in  the 
name  of  religion,  it  may  be  suppressed  as  immo- 
rality. Beyond  such  protection  the  State  may 
not  go. 

Conclusio7i  Fifth. 

All  union  of  Church  and  State,  or  of  Christianity 
mid  the  State,  is  pagan-born,  and  opposed  to  the  genius 
and  purpose  of  Christ's  kingdom. 

Last  Words. 

Whatever  prepossessions  or  conceptions  the 
reader  may  have  brought  to  the  perusal  of  these 
pages,  he  cannot  finish  them  without  seeing  that 
much  which  has  come  down  to  us  as  "Chris- 
tianity" is  so  tinctured  with  paganism  that  it  does 
not  fairly  represent  what  Christ  taught.  The 
purity  of  the  earliest  Christianity  was  the  source 
of  its  wondrous  conquering  power.  After  it  was 
paganized,  and  united  with  the  State,  it  continued 
to  conquer,  but  by  the  sword  rather  than  by  the 
spirit  of  God.     It  is  clear  proof  of  the  divine  char- 


FUNDAMENTAL   PRINCIPLES  INVOLVED.  299 

acter  of  Christianity,  that  it  was  not  wholly  de- 
stroyed by  its  contact  with  paganism.  It  is 
surpassing  proof  of  that  same  divine  origin,  that  it 
could  rise  from  the  grave  of  the  Dark  Ages,  with 
such  vigor  as  produced  the  Reformation,  and  has 
carried  that  work  to  the  point  already  gained. 
But  in  the  crises  that  await  it,  in  the  solving  of 
the  problems  which  confront  it,  Protestant  Chris- 
tianity must  realize  that  its  specific  mission  is  to 
complete  the  work  of  eliminating  the  pagan  resid- 
uum, a  work  well  begun  by  the  Reformers,  but 
which  must  be  carried  on  to  higher  victories,  or 
sink  back  to  lower  defeats.  When  the  last  stain 
of  paganism  is  removed,  the  world  will  see  a  Chris- 
tianity which  will  be  primarily  a  life  of  purity, 
through  love  for  God  and  truth  and  men,  rather 
than  a  creed,  emboding  speculations  about  the  un- 
knowable and  abstractions  concerning  the  un- 
solvable.  In  such  a  Christianity,  the  Bible  plainly 
interpreted,  without  allegory  or  assumption,  and 
in  the  light  of  its  own  history,  will  hold  the  first 
place.  The  Sabbath,  as  God's  day,  free  from 
burdensome  formalism,  and  filled  with  good  works 
and  spiritual  culture,  will  be  restored ;  and  this 
recognition  of  it  as  God's  ever-recurring  representa- 
tive in  human  life  will  do  much  to  bring  in  that  uni- 
versal Sabbathism  towards  which  God  is  patiently 
leading    his     truth-loving    children.       The    pagan 


300  PAGANISM  IN   CHRISTIANITY, 

Sunday,  with  its  false  claims,  will  be  a  thing  of  the 
past.  Baptism  as  the  symbol  of  entrance  to 
Christ's  kingdom,  through  spiritual  life  and  faith 
in  Him,  will  be  no  longer  the  foot-ball  of  polemic 
strife,  nor  the  many-formed  image  of  pagan  water- 
worship,  nor  the  creator  of  a  false  standard  of 
Church  membership  through  ** baptismal  regenera- 
tion." In  that  better  day,  the  civil  law  will  give 
all  religion  full  protection  and  full  freedom,  with- 
out regard  to  majorities  or  creeds.  It  will  neither 
oppose  by  persecution,  nor  control  under  the 
name  of  protection.  The  persecution  of  Jews  in 
Russia,  and  useless  efforts  to  make  the  world  holy 
by  act  of  Parliament,  will  pass  away.  To  hasten 
that  time,  be  it  far  or  near,  these  pages  go  forth  ; 
and  he  who  writes  them  will  be  thankful  if  they 
bear  some  part  in  freeing  our  holy  religion  from 
the  poison  of  pagan  residuum,  and  in  giving  that 
higher  spiritual  life,  to  the  attainment  of  which 
all  forms,  ceremonies,  times,  and  agencies  ought  to 
bring  Christ-loving  men. 


INDEX. 


Abespine,  on  use  of  "lights"  at  tombs, 
264. 

Achamoth,  gnostic  idea  of,  injected  into 
N.  T.  exegesis,  45. 

Alabaster,  Henry,  describes  Brahmanic 
baptism,  93. 

Allegorists,  the  "  Fathers  "  as,  44. 

Allegory,  the  mediator  between  philosophy 
and  religion,  39 ;  existed  among  the 
Greeks  before  the  Christian  era,  39  ; 
united  paganism  and  Judaism,  39 ; 
corrupted  the  earliest  methods  of 
Scripture  exegesis,  42  ;  perverted  the 
true  doctrine  of  "  inspiration,"  43  ; 
great  influence  of,  on  "  Christian  exe- 
gesis, 46  ;  destructive  examples  of,  49, 
50  ;  foolish  application  of,  to  clean  and 
unclean  food,  51,  52  ;  unmeaning  appli- 
cation of,  to  the  "  cross,"  53  ;  much 
used  by  Augustine,  64,  65  ;  prevailing 
influence  in  Scripture  interpretation, 
after  the  second  century,  66  ;  used  by 
Barnabas  in  combining  pagan  and 
Christian  ideas  concerning  baptism, 
133  y^'  destructive  application  of,  to 
the  Decalogue,  184/. 

Alzog,  historian,  describes  the  character  of 
Constantine,  212. 

Anointing,  in  baptism,  borrowed  from  pa- 
gans, 123  ;  use  of,  in  baptism,  as  shown 
in  apostolic  constitutions,  138. 

Antinomianism,  wholly  unscriptural,  166. 

Anti-Sabbathism,  appeared  contemporane- 
ously with  Sunday  observance,  159 ; 
wholly  unscriptural,  166. 

Apollo,  the  counterpart  of  Mithras  and 
Baal,  156  ;  the  patron  deity  of  Con- 
stantine, 219. 


Apostolic  Constitutions,  teach  pagan  theo- 
ries concerning  baptism,  137/; 

Aringhus,  on  similarity  between  paganism 
and  Roman  Catholicism,  11. 

Aruspices,  Constantine's  law  concerning, 
associated  with  his  Sunday  edict,  222. 

Astarte,  worship  of,  reproduced  in  worship 
of  the  "  Virgin  Mary,"  28  ;  the  worship 
of,  at  Rome,  199. 

Augustine,  influence  of,  on  formation  of 
Christian  doctrines,  64  ;  evil  effect  of 
allegorizing  Scriptures  by,  64,  65  ;  de- 
scribes corrupting  influence  of  pagan- 
ism on  Christians,  224,  225  ;  excessive 
superstition  of,  regarding  miracles 
wrought  by  baptism,  258. 

Aurelian,  Emperor,  "  Triumph  "  of,  199  ; 
costly  offerings  to  the  Sun-god,  200. 

Aztecs,  baptism  as  practised  by,  109  y. 


B 


Baal,  the  worship  of,  corrupted  the  Israel- 
ites, 156. 

Baptism,  character  of,  in  the  N.  T.,  71,  72  ; 
pagans  sought  spiritual  purity  by  it, 
77  ;  mithraic  and  gnostic,  77  ;  gnostics 
called  it  a  "purifying  fire,"  79  ;  pagans 
initiated  candidates  to  their  "  myste- 
ries "  by  it,  82  ;  by  blood,  a  feature  of 
mithraicism,  82  ;  administered  at  death 
as  a  means  of  salvation,  83  ;  performed 
for  the  dead,  83  ;  associated  with  ser- 
pent worship,  85  ;  pagan,  in  Egypt, 
87  ;  of  young  children  in  Thibet  and 
Mongolia,  93  ;  pagan,  of  the  dying,  93  ; 
modern  Buddhistic,  94  _/"/  various 
forms  of,  in  Oriental  paganism,  97  ;  an 
ancient  Aryan  rite,  103  ;  pagan  ideas 
and  forms  of,  reproduced  in  the  early 


301 


30^ 


INDEX. 


Church,  128;  pagano-Christian  theo- 
ries of,  taught  by  Methodius,  Clement 
of  Alex.,  and  others,  136  ;  sign  of  the 
cross,  and  anointing  connected  with, 
249  ;  deemed  invalid  without  sign  of 
the  cross  upon  the  water  and  the  can- 
didate, 252 ;  miracles  said  to  be 
wrought  by  it,  253  ;  believed  to  cure 
physical  diseases,  255  ;  delayed  until 
near  death,  256;  "orientation"  in 
connection  with  vows,  257  ;  supersti- 
tious acceptance  of  miracles  in  connec- 
tion with,  258/"/  magical  power  of, 
258  ;  cancer,  paralysis,  and  gout  cured 
thereby,  258,  259  ;  evil  spirits  exorcised 
by,  259  ;  conclusions  concerning,  290; 
pagan  elements  yet  remaining  in,  291  ; 
should  be  the  symbol  of  new  spiritual 
life,  300. 

Baptists,  seventh-day,  prominent  in  Eng- 
lish Reformation,  293. 

Barnabas,  closely  allied  to  the  Gnostics, 
38  ;  "  Epistle"  of,  shows  evil  effect  of 
allegorical  Interpretation,  43;  foolish 
exegesis  of  Scripture  by,  49 ;  pagan 
fancies  applied  to  the  "  cross,"  and  to 
baptism,  by,  133/". 

Baronius,  Cardinal,  defends  the  transfer  of 
pagan  ceremonies  to  Christianity,  8  ; 
on  "  lights"  used  in  worship,  263,  264. 

Baur,  F.  C,  describes  Influence  of  gnosti- 
cism on  Christianity,  38. 

Benares,  city  of,  surrounded  by  sacred 
wells,  89. 

Bible,  the,  written  wholly  by  ^'  Jews," 
177  ;  must  be  more  fully  reinstated  as 
the  standard  of  Christian  faith  and 
practice,  283. 

Bingham,  Rev.  Joseph,  compares  Sunday 
with  other  pagan  festivals,  222  ;  uses 
"Lord's  day"  where  It  does  not  be- 
long, 222,  223  ;  on  sign  of  the  cross  as 
an  enchantment  among  Christians, 
2^6  y ;  on  "  unction  "  and  sign  of  the 
cross  In  baptism,  249  ;  on  baptism  as  a 
cure  for  disease,  255  ;  on  "  delayed 
baptism,"  256;  on  "orientation"  at 
baptism,  267. 

Blake,  W.  W.,  the  cross  as  a  pagan 
"  standard,"  241. 


Blood,  mithralc  baptism  in,  82  ;  baptism! 
In,  practised  by  the  ancient  Germans 
and  Norsemen,  100. 

Blunt,  Rev.  John  James,  describes  pagan 
use  of  human  saliva  as  a  "  charm,"  124. 

Boissier,  Gaston,  describes  Constantine  the 
Great,  205  ;  describes  Chi-Ro  standard 
of  Constantine,  245,  note. 

Bonwick,  James,  describes  Egyptian  bap- 
tism, 87. 

Brock,  Rev.  Mourant,  describes  kinds  of 
"  holy  water,"  and  how  prepared,  148  ;. 
quoted  on  pre-Christian  cross  In  Mex- 
ico, 242. 

Bryant,  Jacob,  describes  pagan  water- 
worship,  73. 

Buddhistic  baptism,  described  by  Sir 
Monier-Williams,  94/". 

Bunsen,  C.  C.  J.,  summarizes  teachings  of 
Apostolic  Constitutions  concerning^ 
baptism,  137  y. 

"  Buns,"  hot  cross,  a  remnant  of  pagan 
phallicism,  238  /. 

Burmah,  the  "  New  Year"  in,  is  a  great 
water-worship  festival,  95, 


Centuries,  the  early  ones  often  mis- 
judged, I. 

Child,  Mrs.  Lydia  M.,  describes  Hindu 
baptism,  gSJ". 

Children,  pagans  named  them  at  baptism, 
100. 

Choul,  de,  William,  defends  the  transfer 
of  paganism  to  Christianity,  9. 

Christ,  his  resurrection  allegorically  fore- 
shadowed in  the  deluge,  56  ;  allegori- 
cally typefied  by  a  bullock,  63  ;  the 
central  character  In  both  "  dispensa- 
tions," 166  ;  did  not  destroy  the  law, 
167  ;  taught  full  obedience  to  the 
Decalogue,  167,  168  ;  resurrection  of, 
not  associated  with  Sunday  observ- 
ance. In  the  Bible,  173  ;  did  not  rise 
from  the  grave  on  Sunday,  173  ;  did 
not  live  and  teach  simply  as  a  "  Jew," 
176  ;  his  attitude  toward  civil  power, 
188  ;  His  kingdom,  spiritual,  189. 

Christianity,  weakened  In  the  work  of 
reform,  because    corrupted,  6  j    deeply 


INDEX, 


o'-'j 


corrupted  by  pagan  influence  before 
the  fifth  century,  23  ;  contrast  between 
that 'of  the  N.  T.  and  that  of  the 
fourth  century,  31  ;  first  developed 
within  the  Jewish  Church,  32  ;  prima- 
rily and  essentially  a  new  life,  born  of 
love,  32  ;  immensely  changed  in  char- 
acter under  influence  of  Greek  thought, 
33  ;  fundamentally  corrupted  through 
allegory,  48  ;  passed  a  terrible  ordeal 
when  it  became  united  with  the  State, 
68,  196 ;  first  recognition  by  Roman 
law  was  not  full  toleration,  195  ;  was 
controlled  and  regulated  by  civil  law 
under  Roman  Empire,  195,  196  ;  new 
era  in  history  of,  began  with  fourth 
century,  203  ;  deeply  corrupted  by  pa- 
ganism, 231  f :  united  with  the  State, 
according  to  pagan  theories,  295,  296  ; 
Christ  forbade  its  union  with  the 
state,  296  ;  tendency  towards  union 
with  civil  power  in  the  U.  S.  A.,  296  ; 
proved  its  divine  origin  by  surviving 
the  conflict  with  paganism,  299  ;  what 
it  will  be  when  paganism  is  fully  elimi- 
nated, 299/". 

Christians,  comparatively  few  in  number 
when  Sunday  legislation  began,  218. 

Christian,  the,  needs   to  be  broad-viewed, 

Christmas,  date  of,  borrowed  from  sun- 
worship  festival,  278,  279. 

Chrysostom,  on  the  use  of  water  for 
cleansing,  147  ;  condemns  low  standards 
of  life  in  the  Church,  232  ;  considers 
the  sign  of  the  cross  the  greatest  of  all 
magical  charms,  247,  248. 

Circumcision,  spiritual  meaning  of,  accord- 
ing to  allegory,  50. 

Clement  of  Alex.,  his  philippic  against  the 
Sophists,  46,  47  ;  his  gnostic  exegesis 
of  the  N.  T.,  47  ;  his  gnostic  exposition 
of  the  Decalogue,  60  ;  gives  pagan  rea- 
sons for  observing  Sunday,  i8r  ;  de- 
fends "  orientation,"  266. 

Clement  of  Rome,  examples  of  myth  and 
allegory  from  the  writings  of,  59. 

"Conclusion,"  First,  285;  Second,  289; 
Third,  291  ;  Fourth,  295  ;  Fifth,  298. 

*'  Conclusions,"  282-300. 


Congregations,  the  earliest  Christian,  were 
guilds  for  holy  living,  32  ;  had  no  set- 
tled form  of  doctrines,  33. 

Constantine  the  Great,  was  a  superstitious 
pagan,  4  ;  character  of,  206  ff :  mur- 
dered his  own  son,  206  ;  baptized  on 
his  death-bed,  207  ;  his  Christianity 
loose  and  accommodative,  207  ;  objec- 
tionable interference  with  affairs  of  the 
Church,  207  ;  a  pagan  while  favoring 
Christianity     for     political      purposes, 

214  ;  falsely  praised  by  Eusebius,  214, 

215  ;  his  character  not  transformed  by 
Christianity,  215  ;  was  by  no  means  a 
Christian  emperor,  216  ;  his  legislation 
touching  Christianity  was  pagan,  217; 
always  remained  pagan  Pontifex 
Ma.xivtus,  217  ;  character  of  his  Sun- 
day edict,  321  A.D.,  218  if;  special 
worshipper  of  the  Sun-god,  219; 
favored  Christianity  from  "  policy," 
and  not  from  principle,  227  ;,  made  no 
effective  legislation  against  paganism, 
228  ;  established  Sunday  as  a  "  market 
day,"  229  ;  how  he  placed  the  cross  on 
his  military  standard,  2447^. 

Creed,  early  Church  had  none,  33  ;  an  elab- 
orate one  used  at  baptism,  as  shown  in 
Apostolic  Constitutions,,  139. 

Criticism,  the  higher,  oflers  cure  for  false 
interpretation  of  Bible,  288  / :  to- 
gether with  study  of  Bible,  is  bringing 
the  second  stage  of  Protestant  move- 
ment, 289  ;  ought  to  be  fully  applied  tO' 
Bible,  290. 

Cross,  the,  allegorically  found  in  the 
O.  T.,  S3,  54  ;  an  ancient  pagan  sym- 
bol, 237//  known  among  Assyrians, 
Egyptians,  Etruscans,  etc.,  239  ;  pagan 
origin  of,  shown  in  Editibur^h  Re- 
vieit\  240 ;  how  Constantine  combined 
it  on  his  military  standard,  244,  245  ; 
the  "  handled  cross"  the  ancient  phal- 
lic symbol  of  Egypt,  246  ;  sign  of,  used 
as  a  "charm,"  246/"/  the  sign  of,  in 
baptism,  249  ;  made  on  all  occasions, 
250. 

Cumbhacum,  a  sacred  lake  in  Hindustan, 

97. 
Cyprian,   condemns    Christians    who    fre- 


304 


INDEX. 


quent  public  shows,  233  ;  extremely- 
superstitious  concerning  baptismal  re- 
generation, 252. 


Dead,  baptism  for,  of  pagan  origin,  83  ; 
was  transferred  to  Christianity,  84 ; 
praying  for,  was  borrowed  from  pagan- 
ism, 275. 

Decalogue,  gnostic  exposition  of,  by  Clem- 
ent of  Alex. ,  60  ;  allegorically  compared 
with  man's  senses,  6i  ;  Christ  enforced 
obedience  to  it,  167,  168  ;  Paul  declared 
it  to  be  binding,  169  ;  if  it  be  abolished 
there  can  be  no  sin,  170  ;  how  it  was 
perverted  by  gnostic  exposition,  184. 

Demi-gods,  the  pagan,  were  the  progeni- 
tors of  Christian  "saints,"  16. 

Demiurge,  the,  was  creator  of  "matter" 
and  author  of  evil,  48. 

Devil,  the,  cast  out  by  anointing  one  pos- 
sessed, with  oil,  and  tears  of  a  presby- 
ter, 261. 

Diocletian,  emperor,  a  devotee  of  the  Sun- 
god,  200. 

Diseases,  miraculous  curing  of,  in  connec- 
tion with  baptism,  258^", 

Domville,  Sir  William,  shows  that  early 
Sunday  observance  was  not  Sabbatic, 
180. 

Dyer  Thomas  H.,  describes  introduction 
of  paganism  into  Christianity,  3. 


Earth,  sacred,  from  Jerusalem,  cures 
paralysis,  260. 

Easter,  grew  in  part  from  Jewish  passover, 
279  / ;  changed  so  as  to  coincide  with 
festival  of  Goddess  of  Spring,  279  / : 
primarily  a  C  haldean  sun-worship  fes- 
tival, 280. 

"  Eighth  Day,"  pagan  origin  of  argument 
for,  184,  185  ;  a  day  of  "■  indulgence  for 
the  flesh,"  187. 

Eleusis,  city  of,  the  chief  seat  of  Greek 
"  mysteries,"  117. 

Elviri,  synod  of,  condemned  use  of  "  lights" 
in  cemeteries,  263. 

Umpire,  the  Roman,  disintegrated  under 
decay  of  pagaa  religion,  203  /. 


Europe,  Northern,  pagan  water-worship  in. 

98. 
Eusebius,  his  dishonest  eulogy  of  Constan- 

tine,  215. 
Exorcism,  used  in  baptism,  138  ;  resorted 

to  in  preparing  "  holy  water,"  149. 


Facts,  denying  does  not  remove  them,  29. 

Farrar,  Canon,  describes  corruption  of 
Christianity  through  syncretism,  22  ; 
on  Cyprian's  theories  concerning  bap- 
tism, 252. 

"  Fasts,"  the  pagan,  transferred  to  Chris- 
tianity, 26. 

"  Fathers,"  the,  were  uncritical  in  exegesis 
of  Scripture,  bd^  67. 

Fauchet,  defends  the  introduction  of  pagan- 
ism into  Christianity,  8. 

Festivals,  those  of  pagans  transferred  to 
Christianity,  5,  28. 

Fires,  "  Easter,"  borrowed  from  sun-wor- 
ship, 267 ;  described  by  Grimm,  268, 
269;  "Midsummer,"  a  pagan  festival 
identical  with  "St.  John's  Day,"  270; 
"  Baal,"  yet  continued  in  Scotland," 
271. 


Gale,  Theophilus,  on  pagan  origin  of 
"  orientation,"  265. 

Galerius,  emperor,  persecution  of  Chris- 
tians by,  and  death  of,  205. 

Ganges,  the  most  sacred  stream  in  India, 

say. 

Geikie,  Rev.  Cunningham,  shows  union  of 
sun-worship  cultiis  with  Christianity, 
201. 

Gibbon,  Edward,  describes  sun-worship 
under  Heliogabalus,  197  / :  recounts 
devotion  of  Aurelian  to  sun-worship, 
199/. 

Gnostics,  the  link  between  Christianity  and 
Greek  culture,  37. 

Gnosticism,  the  product  of  Oriental  phi- 
losophy, 34  ;  effect  on  Jewish  thought, 
34  ;  claimed  a  hidden  meaning  in  all 
things,  34,  35  ;  destroyed  authority  of 
the  O,  T.  by  false  exegesis,  35  ;  per- 
meated Greek  philosophy,  35  ;  assailed 


INDEX. 


305 


infant  Christianity,  36;  Schafl's  de- 
scription of,  36,  37  ;  generally  antino- 
niian,  36;  "vulgarized"  Christianity, 
and  made  it  "  worldly,"  37  ;  Baur's 
description  of,  38  ;  introduced  allegory 
into  N.  T.  exegesis,  40,  41  ;  sought  a 
hidden  meaning  in  N.  T.,  44  ;  applied 
numerical  mysteries  to  the  Psalms,  58  ; 
widely  spread  in  second  century,  69  ; 
complete  supremacy  would  have  anni- 
hilated Christianity,  69  ;  fundament- 
ally antinomian,  159,  destructively  ap- 
plied to  the  Decalogue,  184. 

Gould,  S.  Baring,  describes  pagan  baptism 
in  Scandinavia,  100  ;  on  baptism  among 
the  ancient  Greeks,  114. 

Gratian,  Emperor,  edicts  of,  against  pagan- 
ism, inoperative,  212. 

Greeks,  named  and  "  purified  "  children 
when  seven  days  old,  102  ;  water-wor- 
ship among,  112. 

Greek  thought,  thoroughly  permeated  by 
gnosticism,  35. 

Grimm,  Jacob,  on  superstitions  concerning 
water,  104  ;  on  use  of  sacred  water  in 
Germany,  105,  106  ;  on  "  Easter  fires" 
in  Northern  Europe,  ■26^/ ;  on  "  Mid- 
summer fires,"  270  ;  on  "  Baal  fires  "  in 
Scotland,  271. 

H 

Hall,  Rev.  E.  E.,  on  paganism  in  Roman 
Catholic  Church,  208/". 

Hardwick,  Rev.  Charles,  on  the  reproduc- 
tion of  paganism  in  early  Christianity, 
14. 

Harnak,  Prof.  Adolph,  on  influence  of 
gnosticism  on  Christianity,  37  ;  on  the 
future  of   Protestantism,  288. 

Hatch,  Prof.  Edwin,  D.D.,  describes  pagan 
elements  in  early  methods  of  exegesis, 
42  ;  on  the  rejection  of  O.  T.  by  many 
Christians,  48 ;  describes  effect  of 
"  Greek  mysteries  "  on  early  Christian- 
ity, iig;  shows  identity  between  the 
Eleusinian  mysteries  and  Roman  Ca- 
tholic baptism,  122  ;  declares  pagan 
orij^in  of  anointing  in  baptism,  123. 

Heifer,  the  red,  allegorically  made  a  type 
of  Christ,  49. 


Heliogabalus,  emperor,  submitted  to 
pagan  baptism  in  blood,  83  ;  dej;raded 
character  of,  197  ;  his  costly  offerings 
to  the  Sun-god,  198  ;  triumph  of  sun- 
worship  at  Rome  under  his  reign,  199. 

Herodotus,  describes  sun-  and  water-wor- 
ship by  Xerxes,  76. 

Hippolytus,  fanciful  commentary  on  the 
Psalms,  57,  58. 

Hislop,  Rev.  Alexander,  on  corruption  of 
Christianity  by  pagan  sun-  and  water- 
worship,  150  ;  describes  pagan  origin  of 
"  Mariolatry,"  274  ;  on  "  prayers  for 
the  dead,"  276  ;  on  pagan  origin  of 
"  Lent,"  281. 

Holda,  a  German  water-goddess,  107. 

Holy  water,  pagans  refused  it  to  wrong- 
doers, 144  ;  magical  virtues  attributed 
to,  144  ;  catalogue  of  its  effects,  145  ; 
animals  sprinkled  with,  146  ;  Roman 
Catholics  defend  its  use,  146  _/",•  me- 
thods of  preparing,  salt,  ashes,  and 
wine  used,  148. 

I 

India,  extent  of  water-worship  in,  88y. 
Isis,  extensively  worshipped  at  Rome,  ig. 

J 

Jairus,  Gnostics  made  raising  of  his  daugh- 
ter a  type  of  Achamoth,  45. 
Jamblicus   describes  sacred    fountains,  73, 

74- 

Janus,  God  of  the  Keys,  and  prototype  of 
St.  Peter,  277/. 

Jew,  a  paralytic,  reported  cured  by  means 
of  baptism,  254  ;  an  impostor  detected 
by  a  miracle  at  baptism,  254. 

Judaism,  Christ  enlarged  and  purified, 
without  destroying,  31-,  32  ;  strongly 
opposed  by  the  pagan-bred  "  Fathers," 
165. 

Justin,  Martyr,  educated  a  pagan  philoso- 
pher, 44  ;  perverted  the  Scriptures  by 
false  exegesis,  54  ;  teaches  much  pagan 
error  concerning  baptism,  134,  135;  the 
first  to  teach  anti-Sabbathism,  and  to 
tell  of  Sunday  observance,  159,178; 
always  partially  pagan,  160  ;  no-Sab- 
bathism  taught  in  his  "  Dialogue  with 


;o6 


INDEX. 


Trypho,"  i6i  ;  taught   the   abrogation 
of  the  Sabbath  law,  162. 
Juvenal,  describes  baptism  of  Roman  pros- 
titutes, 77. 

K 

Kabbalists,  were  Jewish  gnostics,  81. 

Keys,  St.  Peter's,  borrowed  from  pagan 
god  Janus,  277/". 

Killen,  Prof.  W.  D.,  shows  that  there  was 
no  paganism  in  the  earliest  Christianity, 
20  ;  tells  how  baptism  was  corrupted 
by  pagan  influences,  21  ;  declares  the 
incompetency  of  the  "  Fathers "  as 
critics  or  exegetes,  67  ;  on  character  of 
Constantine,  206, 

King,  C.  W.,  describes  Mithraic  baptism, 
78-81  ;  on  pagan  baptism  for  the  dead, 
83  ;  on  serpent  worshippers,  85  ;  on 
Egyptian  water-worship,  87. 


Labor,  prohibited  on  many  pagan  days 
besides  Sunday,  225. 

Lechler,  G.  V.,  shows  the  relative  influ- 
ence of  paganism  and  Judaism  on 
Christianity,  29. 

"  Lent,"  originated  in  pagan  fast,  280 ; 
early  character  of,  281  ;  devoutly  ob- 
served by  many  at  present  time,  281. 

Lightfoot,  Bishop,  on  the  tendency  to  mis- 
judge early  history,  2. 

"  Lights,"  use  of  in  worship  borrowed 
from  pagans,  263. 

Lord,  Prof.  John,  on  paganism  in  the  early 
Church,  4. 

M 

Maitland,  Dr.  Charles,  shows  worship  of 
martyrs  borrowed  from  paganism,  15  ; 
on  pagan  origin  of  "  lights  "  in  wor- 
ship, 264. 

Mallet,  P.  H.  describes  pagan  baptism  in 
Scandinavia,  99/". 

Mariolatry,  pagan  origin  of,  273. 

Martyr-worship,  the  product  of  paganism, 

15- 
"  Mass,"  the,  derived  from  paganism,  274. 
Maurer,  Konrad,  shows  similarity  between 

pagan  and  Christian  baptism,  loi  f. 


Maurice,  Rev.  F.  W.,  describes  corrupted 
Christianity  under  Constantine,  210. 

Merivale,  Charles,  on  corruption  of  Chris- 
tianity under  Leo  the  Great,  23  ;  on 
Constantine's  relation  to  Christianity, 
211  / :  on  paganism  under  Gratian, 
212. 

Mexico,  pagan  baptism  in,  109  /. 

Middleton,  Rev.  Conyers,  on  paganism  in 
the  early  Church,  11  ;  on  pagan  origin 
of  "  holy  water,  141/. 

Milman,  Rev.  H.  H.,  describes  Diocletian's 
sun-worship,  200  ;  shows  pagan  charac- 
ter of  first  Sunday  law,  223  ;  shows 
Constantine  made  little  opposition  to 
paganism,  228. 

Miracles,  reported  as  wrought  through 
baptism,  253;  newly  baptized  persons 
reputed  to  work,  258/. 

Mirror.,  The  Catholic^  on  paganism  in 
Christianity,  286  f :  on  inability  of 
Protestantism  to  return  to  Bible  alone, 
287. 

Mithraicism,  extent  of,  in  the  second  cen- 
tury, 19  ;  had  ceremonies  of  purifica- 
tion, and  a  "  holy  table,"  119. 

Monasticism,  the  product  of  Oriental 
paganism,  14. 

Mongolia,  pagan  baptism  in,  93. 

Moses,  his  rod  made  a  type  of  Christ,  by 
allegory,  54-56. 

"  Mysteries,"  the  Greek,  supposed  to 
bring  salvation,  117  ;  embodied  con- 
fession, baptism,  and  sacrifices,  \\t  f: 
did  much  to  corrupt  baptism  and  the 
Lord's  Supper,  120. 

Muller,  Prof.  Max,  paganism  of  first  three 
Christian  centuries,  11. 

N 

Nation^  The.,  quoted  on  Teutonic  baptism, 
pagan  and  Christian,  loi. 

Neale,  E.  V.,  shows  non-Christian  charac- 
ter of  Constantine's  Sunday  law,  224_/,- 
designates  other  pagan  days  with  simi- 
lar restrictions,  225. 

Niebuhr,  historian,  shows  that  Constantine 
was  not  a  Christian,  229. 

Nile,  the  river,  regarded  as  highly  sacred 
by  the  Egyptians,  88. 


INDEX. 


307 


"Orientation,"  the  product  of  pagan  sun- 
worship,  157,  257  ;  defended  by  Clem- 
ent of  Alexandria  266  ;  explained  and 
defended  by  Tertullian,  267. 

Osiris,  regarded  as  the  counterpart  of  Noah, 
150. 

Outlook,  The,  quotations  from,  208,  285. 

Ovid,  describes  water-worship  and  sun- 
worship  at  feast  of  "  Pales,"  75  ;  de- 
scribes water-worship  at  temple  of 
"Themis,"  76  ;  describes  Grecian  bap- 
tism, 116  ;  describes  god  Janus,  277/". 


Pagans,  many  baptized  without  conver- 
sion, 24  ;  eminent  ones  as  semi-Chris- 
tians, 25. 

Paganism,  not  found  in  Catholic  Church 
alone,  3,  143  ;  some  of  its  lowest  forms 
mingled  with  Christianity,  6  ;  "  Ori- 
ental," in  early  Christianity,  6  ;  much, 
in  Christianity  before  the  "  Papacy," 
18  ;  in  "  Alexandrian  "  Christianity,  22  : 
extent  of,  in  early  churches,  68  ;  cus- 
toms of,  continued  under  Christian 
names,  210  ;  employed  various  forms 
of  baptism,  290  ;  opposed  Sabbath- 
keeping,  293. 

"  Pales,"  feast  of,  a  combination  of  sun- 
worship  and  water-worship,  75. 

Paul,  observed  and  upheld  "  the  law,"  169, 
170. 

Penance  required  for  sins  after  baptism, 
253  ;  demanded  by  pagan  theory  of 
"baptismal  regeneration,"  272. 

Persecution  of  Christians  under  Diocletian, 
204. 

Perseus  satirizes  the  pagan  use  of  spittle  as 
a  "  charm,"  124. 

Phallicism,  associated  with  water-worship 
in  India,  90;  a  department  of  sun- 
worship,  157. 

Philo  blended  Greek  philosophy  with  O, 
T.  exegesis,  40. 

Phoenix,  fable  of,  used  as  a  type  of  man's 
resurrection,  59. 

Pilgrimages,  made  to  sacred  streams  for 
salvation,  90. 

"  Pistis-Sophia,"  the  gnostic  gospel,  78. 


Pliny,    the   historian,   describes   virtue    of 

spittle,  and  its  use  as  a  charm,  125  f. 
Potter,  Rev.  John,  D.D.,  describes  Grecian 

water-worship  and  purifications,  112. 
Poynder,  John,  quoted  in  "  Pagano-Papis- 

mus,"  9. 
Prescott  describes  Aztec  baptism,  109. 
Priestley,  Dr.   Joseph,  on  pagan   origin  of 
"  holy  water,"  141. 
I    Protestants,  do  not  understand  their  rela- 
I  tion  to  Catholicism,  2  ;    work  of,  but 

fairly  begun,  3. 
j    Protestantism,    an     unconscious     reaction 
j  against   paganism   in  Christianity,  282 

/ ;    has  never  wholly  discarded  "  tra- 
dition," 284  ;  must  accept  Bible  wholly 
or  be  overcome,  285  ;  must  act  promptly 
to   overcome   loss     already    sustained, 
285  ;  cannot  survive  except  on  purely 
Biblical  basis,  288. 
Psalms,   "  Fathers  "  made   whole   number 
of,  a    type    of  the  "  Trinity,"  57,  58  ; 
meaning  of,  perverted  by  gnostic  alle- 
gorizing, 65. 
Purgatory,  borrowed  from  paganism,  275. 
Purification,  Greeks  sought,  by  dipping  and 

sprinkling,  115. 
Purity,  spiritual,  pagans  sought,  by  bathing 
in  sacred  streams,  88/. 


Reformations  begin  when  evils  reach 
their  lowest  point,  283. 

Regeneration,  baptismal,  87. 

"  Relics,"  faith  in,  borrowed  from  pagan- 
ism, 235  ;  became  widely  spread  in  the 
Church,  236y". 

Religion,  Roman,  conception  of,  as  a  de- 
partment of  civil  government,  190  ;  all 
forms  recognised  in  Roman  Empire, 
were  regulated  by  civil  law,  201. 

Renan,  Ernest,  on  Oriental  paganism  and 
Christianity,  18. 

Residuum,  pagan,  minor  forms  of,  in 
Christianity,  231. 

Revic7v^  The  Edinburgh,  on  pagan  origin 
of  the  cross,  240. 

Reville,  Albert,  on  civil  character  of  Ro- 
man religion,  192/". 


\oS 


INDEX. 


Rivers,  confluence  of,  makes  water  sacred, 

92  ;  banks  of,  sacred,  92. 
Roman  Catholic  writers,  honesty  of,  7. 
Romanized     Christianity     identical    with 

paganized,  17. 


Sabbath,  the,  observed  by  Christ,  168,  ob- 
servance of,  174,  never  associated  with  j 
Christ's  resurrection,  172 y,-  "change  | 
of,"  never  spoken  of  in  the  Bible,  173  ; 
its  recognition  in  the  New  Testament, 
174  ;  observed  by  the  Apostles,  174  ; 
abolition  of,  taught  by  Tertullian,  186, 
187  ;  divine  authority  necessary  to  cre- 
ate, 295. 

Sabbathism,  291  ;  sacred  time,  the  essence 
of,  292  ;  spiritual  life  the  end  of,  292  ;    j 
Jews  did  not  understand,  293  ;  Christ 
exalted  it,  293 ;  destroyed  by   Sunday 
legislation,  297. 

Sahagun  de  Bernardino,  describes  pagan 
baptism  in  Mexico,  110/. 

Saints,  worship  of,  a  revival  of  pagan 
mythology,  27. 

Sandars  on  "  civil "  character  of  Roman 
paganism,  191,  192. 

"Saturnalia,"  disorder  of,  at  Burmah's 
"  water-festival,"  95. 

Scandinavia,  ancient  baptism  in,  99,  100. 

Schaff,  Dr.  Philip,  description  of  gnosti- 
cism, 36,  37  ;  on  Roman  idea  of  state 
religion,  190  _/"/  describes  Heliogabalus 
and  Severus,  197 ;  on  Constantine's 
attitude  towards  Christianity,  213  y ; 
on  the  origin  of  "  penance,"  272,  273. 

Scotland,  "Baal  fires"  continue  there, 
271. 

Serpent-worship,  a  branch  of  gnosticism 
closely  associated  with  water-worship, 

85. 

Severus,  Alex.,  emperor,  character  of,  197. 

Seymore,  Rev.  Hobart,  on  heathen  origin  of 
saint-worship,  16;  on  pagan  origin  of 
"  holy  water,"  140,  141  ;  on  virtues  of 
"  holy  water,"  144  ;  sprinkling  of  ani- 
mals, 146. 

Simeon,  a  type  of  the  Demiurge,  44. 

Simon  Magus,  on  gnostic  baptism,  81. 


Socrates,  historian,  superstition  of,  concern- 
ing baptism,  253/". 

Sozomen,  had  great  faith  in  "  relics,"  236  ; 
relates    foolish    myths    as    facts,    236, 

237- 

Spelman,  Sir  Henry,  finds  origin  of  English 
"court  terms"  in  paganism,  225_/". 

Spittle,  use  of,  in  baptism  borrowed  from 
pagans,  124  ;  more  efficacious  if  "  fast- 
ing," 125  ;  various  superstitions  re- 
lated by  Pliny,  125-7. 

Springs,  water  of,  specially  sacred,  98. 

Sprites,  water-,  superstitious  fear  of,  loS. 

State-religion,  pagan  origin  of,  188. 

Sunday  law,  text  of  Constantine's  first, 
220  ;  permitted  manumission  of  slaves, 
220  ;  associated  with  one  for  consulting 
soothsayers,  220  /";  not  unlike  laws 
concerning  other  pagan  days,  222  _/; 
designates  only  the  "  Venerable  Day  of 
the  Sun,"  222  ;  purely  pagan  in  form 
and  spirit,  227. 

Sunday,  observance  of,  weakens  Decalogue, 
158  ;  first  observance  coupled  with  anti- 
Sabbathism,  159  ;  observance  based  on 
tradition,  171  ;  popular  errors  concern- 
ing, \-]\  / ;  observance  unknown  before 
middle  of  second  century,  171  y,-  never 
called  Sabbath  in  the  Bible,  172/ ;  defi- 
nitely referred  to  in  N.  T,  but  three 
times,  172  ;  only  six  passages  from  N. 
T.  quoted  in  favor  of,  173  ;  observance 
originated  outside  of  the  Bible,  177  ; 
first  mentioned  by  Justin  Martyr,  150 
A.D.,  178  /;  pagan  reasons  for  its  ob- 
servance, i8i  / :  the  "  puritan,"  a 
compromise  between  the  Sabbath  and 
the  Sunday,  294  ;  legislation  concerning 
a  prominent  feature  in  the  puritan 
movement,  294  ;  earliest  laws  concern- 
ing, pagan  in  form  and  concept,  294  ; 
no  scriptural  or  Protestant  ground  for 
its  observance,  295. 

Sun-worship,  a  myth  of,  used  as  a  type  of 
man's  resurrection,  59,  60 ;  excessive 
and  costly  under  Heliogabalus,  197// 
a  popular  cult  at  Rome,  201. 

Superstitions,  excessive  pagan,  associated 
with  baptism,  258. 

Syncretism,  tendency  to  in  early  centuriest 


INDEX. 


309 


12  ;  a  large  factor  in  corrupting  Chris- 
tianity, 194. 
Synesiiis,    Bishop,     uncertain     whetlier    a 
pagan  or  a  Christian,  24. 


Tammuz,  worship  of,  condemned  by  Jere- 
miah, 238, 

Taylor,  Isaac,  on  pagan  element  in  Chris- 
tianity, 6. 

Tertullian,  sometimes  opposed  allegorical 
interpretation  of  the  N.  T.,  46  ;  un- 
meaning interpretation  of  "  types,"  62  ; 
teaches  pagano-Christian  theory  of  bap- 
tism, i29y"/  denies  the  power  of  pagan 
gods  to  sanctify  water,  132 ;  taught 
abrogation  of  the  Decalogue,  163  / ; 
ideas  concerning  the  Sabbath,  163  f ; 
superstitious  faith  in  the  sign  of  the 
cross,  248;  explains  "orientation," 
267. 

Testament,  the  Old,  rejected  by  many 
Christians  on  gnostic  grounds,  48. 

Teutons,  pagan  baptism  among,  101  f. 

Thebaud,  Rev.  Aug.,  on  paganism  at 
Rome  in  fifth  century,  13. 

Thibet,  baptismal  customs  in,  93  ;  autumn 
water-worship  festival  in,  q6. 

Tiele,  C.  P.,  on  Oriental  paganism  in 
Christianity,  6  ;  on  political  character 
of  Roman  religion,  193,  194. 

Traditionalism  largely  pagan  in  origin, 
289. 

U 

Uhlhorn,  Dr.  Gerhard,  on  corruption  of 
Christianity  by  gnosticism,  68,  70. 

Usages,  pagan,  adopted  almost  without 
stint  by  Christians,  26. 


Virgil,  Polydore,  claims  tliat  Christianity 
"meliorated"  pagan  customs  by  ac- 
cepting them,  8. 

Virgil  shows  union  of  water-worship  antl 
sun-worship,  74,  75. 

W 

Water,  pagans  believed  it  contained  divine 
power    to   cleanse    the    soul,    72,   73 ; 


power  to  inspire,  74  ;  river,  especially 
sacred,  91  ;  changes  to  wine  on  Easter 
and  Christmas  at  midnight,  99  ; 
"  holy,"  if  drawn  at  sacred  seasons, 
99;  "holy,"  cures  evils  and  averts 
danger,  104  ;  "  sacred,"  prevents  physi- 
cal disease,  105  ;  superstitious  value  of, 
from  mill-wheel,  106;  endued  with 
divine  power  at  creation,  129  ;  produces 
life  by  divine  power,  131  ;  "  holy," 
borrowed  directly  from  paganism,  140; 
used  at  doors  of  heathen  temples,  140, 
142  ;  use  of,  by  Christians  condemned, 
143 ;  use  of,  defended  by  Cardinal 
Wiseman,  145,  147  ;  "  baptismal,"  pre- 
pared according  to  pagan  formula,  152  ; 
sanctified  by  the  sign  of  the  cross,  251  ; 
at  first  used  as  a  "  charm,"  252. 

Water-worship,  the  pagan, corrupted  Chris- 
tianity fimdamentally,  71  ;  of  Oriental 
origin,  72  ;  prominent  among  serpent 
worshippers,  85  ;  a  special  feature  in 
Egyptian  religion,  86;  associated  with 
Osiris  worship,  87  ;  superstitions  con- 
nected with,  in  time  of  drouth,  \o(i /; 
universal  in  Northern  Europe,  109; 
coupled  with  sun-worship  among  the 
Greeks,  112;  summary  of  its  influence 
on  Christian  baptism,  153-155. 

Wells,  "  sacred,"  described  by  Sir  Monier- 
Williams,  89. 

Westropp  and  Wake  on  gnosticism  in 
Christianity,  27. 

Wilkins,  W.  J.,  describes  water-worship 
festival  of  "  Dasahara,"  94. 

Williams,  Sir  Monier-,  on  water-worship  in 
India,  88  ;  on  baptism  in  Thibet  and 
Mongolia,  93  ;    on  Buddhistic  baptism, 

94 
Wiseman,  Cardinal,  value  of  his  testimony, 
10  ;  defends  the  introduction  of  pagan- 
ism in  early  Christianity,  10;  on  reten- 
tion of  paganism  in  English  Church, 
10  ;  defends  the  use  of  "  holy  water," 
146,  147. 


Xir.xes  describes  water-   and   sun-worship 
at  the  "  Hellespont,"  76. 


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